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CATECHISM 



AND 



CONFESSION OF FAITH, 



1 



APPROVED OF AND AGREED UNTO 

BY THE 

GENERAL ASSEMBLY 

OF THE 

PATRIARCHS, PROPHETS, AND APOSTLES, ©HRtST HIMSELF 
CHIEF SPEAKER IN AND AMONG THEM. 



Which containeth a true and faithful account of the principles and doctrines, which are 
most surely believed by the Churches of Christ in Great Britain and Ireland, who arc 
reproachfully called by the name of Quakers; yet are found in the one Faith with 
the Primitive Church and Saints, as is most clearly demonstrated by some plain 
Scripture Testimonies, (without Consequences or Commentaries) which are here 
collected, and inserted by way of Answer to a few weighty, yet easy and familiar 
Questions, fitted as well for the wisest and largest, as for the weakest and lowest 
Capacities. — To which is added, an Expostulation with, and appeal to, all other 
Professors. 



BY ROBERT BARCLAY 



Search the Scriptures, (or, ye search the Scriptures) for in them ye think ye have 
eternal Life, and they arc they which testify of me. And ye will not come unto me, 
that ye might have Life.— John v. 39, 40. 



PHILADELPHIA : 

1857. 




<p%. 



4> 




THE PREFACE 

TO THE READER. 



Since first that great apostacy took place in the hearts 
and heads of those who began, even in the apostles' days, 
to depart from the simplicity and purity of the gospel, as it 
was then delivered in its primitive splendour and integrity, 
innumerable have been the manifold inventions and tradi- 
tions, the different and various notions and opinions, where- 
with man, by giving way to the vain and airy imaginations 
of his own unstable mind, hath burthened the Christian 
faith. So that indeed, first by adding these things, and af- 
terwards by equalling them, if not exalting them above the 
truth, they have at last come to be substituted in the stead 
of it ; so that in process of time truth came to be shut out 
of doors, and another thing placed in the room thereof, 
having a show and a name, but wanting the substance and 
thing itself. Nevertheless, it pleased God to raise up wit- 
nesses for himself almost in every age and generation, who, 
according to the discoveries they received, bore some tes- 
timony, less or more, against the superstition and apostacy 
of the time ; and in special manner, through the appearing 
of that light which first broke forth in Germany, about one 
hundred and fifty years ago, and afterwards reached divers 
other nations, the beast received a deadly wound ; and a 
very great number did at one time protest against, and 
rescind from the church of Rome, in divers of their most 
gross and sensual doctrines and superstitious traditions. 
But, alas ! it is for matter of lamentation, that the success- 
ors of these Protestants are establishing and building up 
in themselves that which their fathers were pulling down, 

(3) 



iv PREFACE TO THE READER. 

instead of prosecuting and going on with so good and 
honourable a work, which will easily appear. 

The generality of all Protestants, though in many other 
things miserably rent and shattered among themselves, do 
agree in dividing from the church of Rome in these two 
particulars. 

First, That every principle and doctrine of the Christian 
faith is, and ought to be, founded upon the scriptures ; and 
that whatsoever principles and doctrines are not only not 
contrary, but even not according thereto, ought to be denied 
as antichristian. 

Secondly, That the scriptures themselves are plain and 
easy to be understood ; and that every private Christian 
and member of the church ought to read and peruse them, 
that they may know their faith and belief founded upon 
them, and receive them for that cause alone, and not be- 
cause any church or assembly has compounded and re- 
commended them ; the choicest and most pure of which, 
they are obliged to look upon as fallible. 

Now, contrary to this their known and acknowledged 
principle, they do most vigorously prosecute and persecute 
others with the like severity the Papists did their fathers, 
for believing things that are plainly set down in the scrip- 
tures, and for not believing divers principles, for which 
themselves are forced to recur to tradition, and can by no 
means prove from scripture: to show which I shall not here 
insist, having allotted a chapter for it in the book itself; 
because to put it here, would swell it beyond the bounds 
of a preface. 

Oh ! how like do they show themselves, I mention it with 
regret, to the scribes and pharisees of old, who, of all men, 
most cried up and exalted Moses and the prophets, boasting 
greatly of being Abraham's children ! And yet those were 
they that were the greatest opposers and vilifiers of Christ, 
to whom Moses and the prophets gave witness ; yea, their 
chief accusations and exceptions against Christ were, as 
being a breaker of the law, and a blasphemer. 

Can there any comparison run more parallel, seeing 



PREFACE TO THE READER. V 

there is now found a people, who are greatly persecuted, 
and bitterly reviled, and accused as heretics, by a gene- 
ration that cry up and exalt the scriptures] And yet this 
people's principles are found in scripture, word by word ; 
though the most grievous, and indeed the greatest calumny 
cast upon them is, that they vilify and deny the scriptures, 
and set up their own imaginations instead of them. 

To disprove which, this Catechism and Confession of 
Faith is compiled, and presented to thy serious and im- 
partial view. If thou lovest the scriptures indeed, and de- 
sirest to hold the plain doctrines there delivered, and not 
those strained and far-fetched consequences, which men 
have invented, thou shalt easily observe the whole princi- 
ples of the people called Quakers, plainly couched in scrip- 
ture words, without addition or commentary ; especially in 
those things their adversaries oppose them in, where the 
scripture plainly decideth the controversy for them, without 
niceties and school-distinctions, which has been the wisdom 
by which the world hath not known God ; and the words 
which have been multiplied without knowledge, by which 
counsel hath been darkened. 

In the answers to the questions, there is not one word, 
that I know of, placed, but the express words of scripture : 
and if in some of the questions there be somewhat sub- 
sumed, of what in my judgment is the plain and naked 
import of the words, it is not to impose my sense upon the 
reader, but to make way for the next question, for the de- 
pendence of the matter's sake. 

I shall leave it to the reason of any understanding and 
judicious man, who is not biassed by self-interest, that 
great enemy to true equity, and who in the least measure 
is willing to give way to the light of Christ in his con- 
science, if the scriptures do not pertinently and aptly an- 
swer to the questions! 

As I have upon serious grounds separated from most of 

the confessions and catechisms heretofore published; so 

not without cause, I now have taken another method : they 

usually place their confession of faith before the catechism : 

1* 



VI PREFACE TO THE READER. 

I judge it ought to be otherwise, in regard that which is 
easiest, and is composed for children, or such as are weak, 
ought in my judgment to be placed first; it being more 
regular to begin with things that are easy and familiar, and 
lead on to things that are more hard and intricate. Be- 
sides, that things be more largely opened in the catechism, 
and divers objections answered, which are proposed in the 
questions, the reader having passed through that first, will 
more perfectly understand the confession, which consisteth 
mainly in positive assertions. 

Not long after I had received and believed the testimony 
I now bear, I had in my view both the possibility and fa- 
cility of such a work; and now after a more large and 
perfect acquaintance with the holy scriptures, I found 
access to allow some time to set about it, and have also 
been helped to accomplish the same. 

I doubt not but it might be enlarged by divers citations, 
which are here omitted as not being at present brought to 
my remembrance; yet I find cause to be contented, in 
that God hath so far assisted me in this work by his Spirit, 
that good Remembrancer; the manifestation of which, as 
it is minded, will help such as seriously and conscientiously 
read this, to find out and cleave to the truth, and also es- 
tablish and confirm those who have already believed: 
which of all things is most earnestly desired and daily 
prayed for, by 

ROBERT BARCLAY, 
A servant of the church of Christ. 

From Urie, the place of my being ; in my 
native country of Scotland, the lltli of 
the sixth month, 1673. 



CONTENTS 



Page 
Chapter 1. Of God, and the true and saving knowledge 

of him 9 

Jhap. 2. Of the rule and guide of Christians, and of 

the scriptures 10 

/hap. 3. Of Jesus Christ's being manifest in the flesh, 

the end and use of 12 

r ;hap. 4. Of the New Birth, the inward appearance of 
Christ in Spirit, and the unity of the saints with 

him 18 

Chap. 5. Concerning the light wherewith Jesus Christ 
hath enlightened every man ; the universality and 
sufficiency of God's grace to all the world, made 

manifest therein 21 

Chap. 6. Of faith, justification, and works 29 

Chap. 7. Of perfection, or freedom from sin 33 

Chap. 8. Of perseverance, and falling from grace 39 

Chap. 9. Concerning the Church and Ministry 42 

Chap. 10. Of worship 51 

Chap. 11. Of baptism, and bread, and wine 54 

Chap. 12. Of the life of a Christian in general, what, 

and how it ought to be in this world 57 

Chap. 13. Of Magistracy 70 

Chap. 14. Of the Resurrection 72 

Chap. 15. A short introduction to the Confession of 

Faith 74 

Chap. 16. A Confession of Faith, containing twenty- 
three articles 76 

Article 1. Concerning God, and the true and saving 

knowledge of him 76 

Art. 2. Of the guide and rule of Christians 76 

Art. 3. Of the Scriptures 77 

(7) 



Viil CONTENTS. 

Page 
Art. 4. Of the divinity of Christ, and his being from 

the beginning 77 

Art. 5. Of his appearance in the flesh 78 

Art. 6. Of the end and use of that appearance 78 

Art. 7. Of the inward manifestation of Christ 79 

Art. 8. Zff the New Birth • • • • 80 

Art. 9. Df the unity of the saints with Christ 80 

Art. 10. Of the universal love and grace of God to all. . 81 

Art. 11. Of the light that enlighteneth every man 81 

Art. 12. Of faith and justification 83 

Art. 13. Of good works 84 

Art. 14. Of perfection 84 

Art. 15. Concerning perseverance, and falling from 

grace 85 

Art. 16. Of the Church and Ministry 86 

Art. 17. Of Worship 88 

Art. 18. Of Baptism 88 

Art. 19. Concerning eating of bread and wine, wash- 
ing of one another's feet, abstaining from things 
strangled and from blood, and anointing of the sick 

with oil 89 

Art. 20. Of the liberty of such Christians as are come 
to know the substance, as to the using or not using 

of these rites, and of the observation of days 90 

Art. 21. Concerning swearing, fighting and persecu- 
tion 90 

Art. 22. Of Magistracy 91 

Art. 23. Of the Resurrection 92 

Chap. 17. A short expostulation, with an appeal to all 

other professors 93 

Chap. 18. A short examination of some of the scrip- 
ture proofs, alleged by the divines at Westminster, 
to prove divers articles in their Confession of Faith 
and Catechism 97 



A CATECHISM, &c. 



CHAPTER I. 

Of God, and the true and saving knowledge of him. 

Q. Seeing it is a thing unquestioned by all sorts of 
Christians, that the height of happiness consisteth in com- 
ing to know and enjoy eternal life, what is it in the sense 
and judgment of Christ? 

A. This is life eternal, that they might know thee the 
only true God, and Jesus Christ whom thou hast sent. 
John 17. 3. 

Q. How doth God reveal this knowledge? 

A. For God, who commanded the light to shine out of 
darkness, hath shined in our hearts, to give the light of 
the knowledge of the glory of God, in the face of Jesus 
Christ. 2 Cor. 4. 6. 

Q. How many Gods are there ? 

A. One God. Eph. 4. 6. 

We know that an idol is nothing in the world, and that 
there is none other God but one. But to us there is but 
one God. 1 Cor. 8. 4, 6. 

Q. What is God ? 

A. God is a spirit. John 4. 24. 

Q. Among all the blessed, glorious and divine excel- 
lencies of God, which are ascribed and given to him in the 
scriptures ; what is that which is most needful for us to 
take notice of, as being the message which the apostles 
recorded in special manner to declare of him now under 
the gospel ? 

A. This then is the message which we have heard of 
him, and declare unto you, that God is light, and in him 
is no darkness at all. 1 John 1.5. 

(9) 



10 Barclay's catechism. 

Q. What are they that bear record in heaven? 

A. There are three that bear record in heaven, the 
Father, the Word and the Holy Ghost ; and these three 
are one. 1 John 5. 7. 

Q. How cometh any man to know God the Father, 
according to Christ's words? 

A. All things are delivered to me of my Father, and nc 
man knows who the Son is, but the Father, and who the 
Father is, but the Son, and he to whom the son will re- 
veal him. Luke 10. 22. Matt. 11. 27. 

Jesus saith unto him, I am the way, the truth and the 
life, no man cometh unto the Father but by me. John 14. 6. 

Q. By whom, and after what manner doth the Son re- 
veal this knowledge ? 

A. But as it is written, Eye hath not seen, nor ear 
heard, neither have entered into the heart of man, the 
things which God hath prepared for them that love him. 
but God hath revealed them unto us by his Spirit : for the 
Spirit searcheth all things, yea, the deep things of God. 
For what man knoweth the things of a man, save the 
spirit of a man which is in him? even so the things of God 
knoweth no man, but the Spirit of God. Now, we have 
received, not the Spirit of the world, but the spirit which 
is of God, that we might know the things that are freelv 
given to us of God. 1 Cor. 2. 9, 10, 11, 12. 

But the Comforter, which is the Holy Ghost, whom the 
Father will send in my name, he shall teach you all things, 
and bring all things to your remembrance, &c. John 
14. 26. 

CHAPTER II. 
Of the rule and guide of Christians, and of the Scriptures. 

Q. Seeing it is by the Spirit, that Christ reveals the 
knowledge of God in things spiritual ; is it by the Spirit 
that we must be led under the gospel ? 

A. But ye are not in the flesh, but in the Spir ; t, if so 
be that the Spirit of God dwell in you. Now, if any man 
have not the Spirit of Christ, he is none of his. For, as 



Barclay's catechism. 11 

many as are led by the Spirit of God, they are the sons of 
God. Rom. 8. 9, 14. 

Q. Is it an inward principle then, that is to be the guide 
and rule of Christians 1 

A. But the anointing, which ye have received of him, 
abideth in you ; and ye need not that any man teach you, 
but as the same anointing teacheth you of all things, and 
is truth, and is no lie ; and even as it hath taught you, ye 
shall abide in him. 1 John 2. 27. 

But as touching brotherly love, ye need not that I write 
unto you ; for ye yourselves are taught of God to love one 
another. 1 Thes. 4. 9. 

Q. I perceive by this, that it is by an inward anointing 
and rule that Christians are to be taught : is this the very 
tenor of the new covenant dispensation ? 

A. For this is the covenant that I will make with the 
house of Israel, after those days, saith the Lord ; I will 
put my laws into their mind, and write them in their 
hearts : and I will be to them a God, and they shall be to 
me a people. And they shall not teach every man his 
neighbour, and every man his brother, saying, Know the 
Lord, for all shall know me, from the least to the greatest. 
Heb. 8. 10, 11. 

And they shall be all taught of God. John 6. 45. 

Q. Did Christ then promise, that the Spirit should both 
abide with his disciples, and be in them ? 

A. And I will pray the Father, and he shall give you 
another Comforter, that he may abide with you for ever, 
even the Spirit of Truth, whom the world cannot receive, 
because it seeth him not, neither knoweth him : but ye 
know him ; for he dwells with you, and shall be in you. 
John 14. 16, 17. 

Q. For what end were the scriptures written ? 

A. For whatsoever things were written aforetime, were 
written for our learning, that we through patience and 
comfort of the scriptures might have hope. Rom. 15. 4. 

Q. For what are they profitable ? 

A. Thou hast known the holy scriptures, which are 
able to make thee wise unto salvation, through faith which 
is in Christ Jesus. All scripture is given by inspiration 
of God, and is profitable for doctrine, for reproof, for cor- 



12 Barclay's catechism. 

rection, for instruction in righteousness, that the man of 
God may be perfect, thoroughly furnished unto all good 
works. 2 Tim. 3. 15, 16, 17. " 

Q. Wherein consists the excellency of the scriptures? 

A. Knowing this first, that no prophecy of the scrip- 
tures is of any private interpretation. For the prophecy 
came not in old time by the will of man, but holy men of 
God spake as they were moved by the Holy Ghost. 
2 Pet. 1. 20, 21. 

Q. The scriptures are then to be regarded, because 
they came from the Spirit, and they also testify, that not 
they, but the Spirit, is to lead into all truth: in what respect 
doth Christ command to search them ? 

A. Search the scriptures, for in them ye think ye have 
eternal life, and they are they which testify of me. John 
5. 39. 

Q. I perceive there was a generation of old, that greatly 
exalted the scriptures, and yet would not believe, nor come 
to be guided by that the scriptures directed to: How doth 
Christ bespeak such? 

A. Do not think that I will accuse you to the Father ; 
there is one that accuseth you, even Moses, in whom ye 
trust. For had ye believed Moses, ye would have be- 
lieved me ; for he wrote of me. But if ye believe not 
his writings, how shall ye believe my words? John 5. 
45, 46, 47. 

Q. What ought such then to be accounted of, not- 
withstanding their pretences of being ruled by the scrip- 
tures ? 

A. In which are some things hard to be understood, 
which they that are unlearned and unstable, wrest, as 
they do also the other scriptures, unto their own destruc 
tion. 2 Pet. 3. 16. 

CHAPTER III. 

Of Jesus Christ being manifest in the flesh : the use and 

end of it. 

Q. What are the scriptures which do most observably 
prophesy of Christ's appearance? 



Barclay's catechism. 12 

A. The Lord thy God will raise up unto thee a prophet 
from the midst of thee, of thy brethren, like unto me- unto 
him ye shall hearken. DeuU 18. 15. 

Therefore the Lord himself shall give you a sign : be- 
hold a virgin shall conceive and bear a son, and shall call 
his name Immanuel. Isa. 7. 14. 

Q. Was not Jesus Christ in being before he appeared 
in the flesh? What clear scriptures prove this, against 
such as erroneously assert the contrary ? 

A. But thou Bethlehem Ephratah, though thou be little 
among the thousands of Judah, yet out of thee shall he 
come forth unto me, that is to be ruler in Israel, whose 
goings forth have been from of old, from everlasting. 
Mic. 5. 2. 

In the beginning was the Word, and the Word was 
with God, and the Word was God; the same was in the 
beginning with God: all things were made by him, and 
without him was not any thing made that was made. 
John 1. 1, 2, 3. 

Jesus said unto them, Verily, verily, I say unto you, be- 
fore Abraham was, I am. John 8. 58. 

And now, O Father, glorify thou me with thine own 
self, with the glory which I had with thee before the world 
was. John 17. 5. 

And to make all men see what is the fellowship of the 
mystery, which from the beginning of the world hath been 
hid in God, who created all things by Jesus Christ. Eph. 
3. 9. 

For by him were all things created that are in heaven, 
and that are in earth, visible and invisible, whether they 
be thrones, or dominions, or principalities, or powers ; all 
things were created by him, and for him. Col. 1.16. 

God hath in i^ese last days spoken unto us by his Son, 
whom he hath appointed heir of all things, by whom also 
he made the worlds. Heb. 1. 2. 

Q. These are very clear, that even the world was cre- 
ated by Christ : but what scriptures prove the divinity of 
Christ, against such as falsely deny the same ? 

A. And the Word was God. John 1.1. 

Whose are the fathers, and of whom, as concerning the 
2 



14 Barclay's catechism. 

flesh, Christ came, who is over all, God blessed for ever 
Amen. Rom. 9. 5. 

Who being in the form of God, thought it not robbery 
to be equal with God. Phil. 2. 6. 

And we know that the Son of God is come, and hath 
given us an understanding that we may know him that is 
true, and we are in him that is true, even in his Son Jesus 
Christ : this is the true God and eternal life. 1 John 
5.20. 

Q. What are the glorious names the scripture gives 
unto Jesus Christ, the eternal Son of God ? 

A. And his name shall be called, Wonderful, Counsellor, 
the Mighty God, the Everlasting Father, the Prince of 
Peace. Isa. 9. 6. 

Who is the image of the invisible God, the first-born of 
every creature. Col. 1. 15. 

Who being the brightness of his glory, and the express 
image of his person (or more properly, according to the 
Greek, of his substance.) Heb. 1. 3. 

And he was clothed with a vesture dipt in blood ; and 
his name is called the Word of God. Rev. 19. 13. 

Q. After what manner was the birth of Christ? 

A. Now the birth of Jesus Christ was on this wise : 
when as his mother Mary was espoused to Joseph (before 
they came together) she was found with child of the Holy 
Ghost. Mat. 1. 18. 

And the angel said unto her, Fear not Mary, for thou 
hast found favour with God. And behold thou shalt con- 
ceive in thy womb, and bring forth a son, and shalt call 
his name Jesus : he shall be great, and shall be called the 
son of the Highest ; and the Lord God shall give unto 
him the throne of his father David. Then said Mary unto 
the angel, how shall this be, seeing I know not a man ? 
And the angel answered and said unto her, The Holy Ghost 
shall come upon thee, and the power of the Highest shall 
overshadow thee: therefore also that holy thing, that shall 
be born of thee, shall be called the Son of God. Luke 1. 
30, 31, 32, 34, 35. 

Q. Was Jesus Christ, who was born of the virgin Ma- 
-y, and supposed to be the son of Joseph, a true and real 
man? 



Barclay's catechism. 15 

A. Forasmuch as the children are partakers of flesh and 
blood, he also himself took part of the same, that through 
death he might destroy him that had the power of death, 
that is, the devil. Heb. 2. 14. 

For verily he took not on him the nature of angels, but 
he took on him the seed of Abraham. Wherefore in alt 
things it behoved him to be made like unto his brethren, 
that he might be a merciful and faithful high priest, &c. 
Heb. 2. 16, 17. 

For we have not an high priest which cannot be touched 
with the feeling of our infirmities, but was in all points 
tempted as we are, yet without sin. Heb. 4. 15. 

And the- gift by grace, which is by one man, Jesus 
Christ, hath abounded unto many. Rom. 5. 15. 

But now is Christ risen from the dead, and become the 
first fruits of them that slept. For since by man came 
death, by man came also the resurrection of the dead. 
1 Cor. 15. 20, 21. 

Q After what manner doth the scripture assert the 
conjunction and unity of the eternal Son of God, in and 
with the man Christ Jesus? 

A. And the Word was made flesh, and dwelt among 
us, and we beheld his glory, the glory as of the only be- 
gotten of the Father, full of grace and truth. John 1. 14. 

For he whom God hath sent, speaketh the words of 
God ; for God giveth not the Spirit by measure unto 
him. John 3. 34. 

How God anointed Jesus of Nazareth with the Holy 
Ghost and with power, who went about doing good, and 
healing all that were oppressed of the devil ; for God 
was with him. Acts 10. 38. 

For it pleased the Father, that in him should all fulness 
dwell. Col. 1. 19. 

For in hirn dwelleth all the fulness of the Godhead 
bodily. Col. 2. 9. 

In him are hid all the treasures of wisdom and know 
ledge. Col. 2. 3. 

Q. For what end did Christ appear in the world ? 

A. For what the law could not do, in that it was weak 
through the flesh ; God sending his Son, in the likeness of 



16 Barclay's catechism. 

sinful flesh, and for sin, condemned sin in the flesh 
Rom. 8. 3. 

For this purpose the Son of God was manifested, that 
he might destroy the works of the devil. And ye know 
that he was manifested to take away our sins. 1 John 
3. 8, 5. 

Q. Was Jesus Christ really crucified and raised again ? 

A. For I delivered unto you first of all, that which I 
also received, how that Christ died for our sins, according 
to the scriptures : and that he was buried, and that he 
rose again the third day, according to the scriptures. 
1 Cor. 15. 3, 4. 

Q. What end do the scriptures ascribe unto the coming, 
death and sufferings of Christ ? 

A. For mine eyes have seen thy salvation, which thou 
hast prepared before the face of all people. A light to 
lighten the Gentiles, and the glory of thy people Israel. 
Lvke 2. 30, 31, 32. 

Whom God hath set forth to be a propitiation through 
faith in his blood, to declare his righteousness for the re- 
mission of sins that are past, through the forbearance 
of God. Horn. 3. 25. 

And walk in love, as Christ also hath loved us, and hath 
given himself for us, an offering and a sacrifice to God for 
a sweet smelling savour. Eph. 5. 2. 

And having made peace through the blood of his cross 
by him, to reconcile all things unto himself; by him, I 
say, whether they be things in earth, or things in heaven. 
And you that were some time alienated, and enemies in 
your minds by wicked works ; yet now hath he reconciled 
in the body of his flesh, through death, to present you 
holy, unblamable and unreprovable in his sight. Col. 1. 
20, 21, 22. 

Neither by the blood of goats and calves, but by his 
own blood, he entered in once into the holy place, having 
obtained eternal redemption for us. How much more 
shall the blood of Christ, who through the eternal Spirit 
offered himself without spot to God, purge your con- 
sciences from dead works to serve the living God 1 Heb. 
9. 12, 14. 

For Christ also hath once suffered for sins, the just for 



Barclay's catechism. 17 

the unjust, that he might bring us to God, being put to 
death in the flesh, but quickened by the Spirit. 1 Pet. 
3. 18. 

Hereby perceive we the love of God, because he laid 
down his life for us. 1 John 3. 16. 

And for this cause he is the mediator of the New Tes- 
tament, that by means of death for the redemption of the 
transgressions that were under the first Testament, they 
which are called, might receive the promise of the eternal 
inheritance. Heb. 9. 15. 

Q. Is Christ then the Mediator? 

A. For there is one God, and one Mediator between God 
and man, the man Christ Jesus, who gave himself a ransom 
for all, to be testified in due time. 1 Tim. 2. 5. 

Q. Was not Christ the Mediator until he appeared, and 
was crucified in the flesh ? 

A. He is the Lamb that was slain from the foundation 
of the world. Rev. 5. 12, & 13. 8. 

Q. Is it needful then to believe, that the saints of old 
did partake of Christ, as then present with and nourishing 
them] 

A. Moreover, brethren, I would not that ye should be 
ignorant, how that all our fathers were under the cloud, 
and all passed through the sea, and were all baptised unto 
Moses in the cloud, and in the sea, and did all eat the same 
spiritual meat; and did all drink the same spiritual drink; 
for they drank of that spiritual Hock that followed them, 
and that Rock was Christ. 1 Cor. 10. 1, 2, 3, 4. 

Q. But whereas most of these scriptures before men- 
tioned, do hold forth, that the death and sufferings of Christ 
were appointed for the destroying, removing, and remitting 
of sin ; did he so do it while he was outwardly upon earth, 
as not to leave any thing for himself to do in us, nor for us 
to do, in and by his strength ? 

A. For even hereunto were ye called, because Christ 
also suffered for us, leaving us an example, that ye should 
follow his steps. 1 Pet. 2. 21. 

Whereof I Paul am made a minister, who now rejoice 
in my sufferings for you, and fill up that which is behind 
of the afflictions of Christ in my flesh, for his body's sake 
which is the church. Col. 1. 23, 24. 
2* 



18 Barclay's catechism. 

Always bearing about in the body the dying of the 
Lord Jesus ; that the life also of Jesus might be made 
manifest in our body. For we which live, are alway de- 
livered unto death for Jesus's sake, that the life also of 
Jesus might be made manifest in our mortal flesh. 2 Cor. 
4. 10, 11. 

And that he died for all, that they which live, should 
not henceforth live unto themselves, but unto him that died 
for them, and rose again. 2 Cor. 5. 15. 

That I may know him, and the power of his resurrection, 
and the fellowship of his sufferings, being made conformable 
to his death. Phil. 3. 10. 

CHAPTER IV. 

Of the new birth, the inward appearance of Christ in spirit , 
and the unity of the saints ivith him. 

Q. Doth Christ promise then to come again to his dis- 
ciples ? 

A. I will not leave you comfortless ; I will come unto 
you. John 14. 18. 

Q. Was this only a special promise to these disciples? 
or is it not the common privilege of the saints ? 

A. For thus saith the high and lofty One, that inhabits 
eternity, whose name is Holy ; I dwell in the high and 
holy place; with him also that is of a contrite and humble 
spirit, &c. Isa. 57. 15. 

For ye are the temple of the living God ; as God hath 
said, I will dwell in them and walk in them. 2. Cor. 6. 16. 

Behold I stand at the door and knock; if any man hear 
my voice, and open the door, I will come in to him, and 
sup with him, and he with me. Rev. 3. 20. 

Q. Doth the Apostle Paul speak of the Son of God 
being revealed in him ? 

A. But when it pleased God, who separated me from 
my mother's womb, and called me by his grace, to reveal 
•lis Son in me, that I might preach him among the hea- 
then. Gal. 1. 15, 16. 

Q. Is it needful then to know Christ within ? 

A Examine yourselves, whether ye be in the faith; 



Barclay's catechism. 19 

prove your own selves. Know ye not your own selves, 
how that Jesus Christ is in you ; except ye be reprobates. 
2 Cor. 13. 5. 

Q. Was the apostle earnest, that this inward birth of 
Christ should be brought forth in any ? 

A. My little children, of whom I travail in birth again, 
until Christ be formed in you. Gal. 4. 19. 

Q. What saith the same apostle, of the necessity of this 
inward knowledge of Christ, and of the new creature ; be- 
yond the outward ? 

A. Wherefore henceforth know we no man after the 
flesh ; yea, though we have known Christ after the flesh, 
yet now henceforth know we him no more. Therefore 
if any man be in Christ, he is a new creature ; old things 
are passed away, behold all things are become new. 
2 Cor. 5. 16, 17. 

But ye have not so learned Christ ; if so be that ye 
have heard him, and have been taught by him, as the 
truth is in Jesus : that ye put off, concerning the former 
conversation, the old man which is corrupt, according to 
the deceitful lusts ; and be renewed in the spirit of your 
mind ; and that ye put on the new man, which after God 
is created in righteousness and true holiness. Eph. 4. 
20, 21, 22, 23, 24. 

Q. Is this Christ within, the mystery of God and hope 
of glory, which the apostle preached ? 

A. To whom God would make known what is the 
riches of the glory of this mystery among the Gentiles ; 
which is, Christ in you the hope of glory, whom we preach. 
Col. 1. 27, 28. 

Q. Doth the apostle any where else press the putting on 
of this new birth ? 

A. Put ye on the Lord Jesus Christ, and make not pro- 
vision for the flesh, to fulfil the lusts thereof. Rom. 13. 14. 

Q. Doth he write to any of the saints, as having put off 
the old, and put on the new man? 

A. For as many of you as have been baptised into Christ, 
have put on Christ. Gal. 3. 27. 

Seeing that ye have put off the old man with his deeds, 
and have put on the new man, which is renewed in know- 



20 Barclay's catechism. 

ledge after the image of him that created him. Col. 3. 
9, 10. 

Q. What speaketh Christ himself, of the necessity of 
this new birth ? 

A. Jesus answered and said unto him, Verily, verily, I 
say unto thee, except a man be born again he cannot see 
the kingdom of God. John 3. 3. 

Q. Of what seed cometh this birth ? 

A. Being born again, not of corruptible seed, but of 
incorruptible, by the word of God, which liveth and abideth 
for ever. 1 Pet. 1. 23. 

Q. What doth the apostle Paul witness of himself con- 
cerning this new life ? 

A. I am crucified with Christ, nevertheless I live ; yet 
not I, but Christ liveth in me. Gal. 2. 20. 

Q. What is the preaching of the cross of Christ? 

A. For the preaching of the cross is to them that perish, 
foolishness ; but unto us that are saved, it is the power of 
God. 1 Cor. 1. 18. 

Q. What effect hath this cross in the apostle ? And 
how much preferreth he the new creature, to all outward 
and visible ordinances and observances? 

A. But God forbid that I should glory, save in the cross 
of our Lord Jesus Christ, by whom the world is crucified 
unto me, and I unto the world: For in Jesus Christ neither 
circumcision availeth any thing, nor uncircumcision, but a 
new creature. Gal. 6. 14, 15. 

Q. What speaketh Christ of the unity of the saints with 
him? 

A. At that day ye shall know that I am in my Father, 
and you in me, and I in you. John 14. 20. 

Abide in me, and I in you ; as the branch cannot bear 
fruit of itself, except it abide in the vine, no more can ye, 
except ye abide in me: I am the Vine, ye are the branches; 
he that abideth in me, and I in him, the same bringeth 
forth much fruit ; for without me ye can do nothing. John 
15. 4, 5. 

Neither pray I for these alone, but for them also which 
shall believe in me through their word : that they all may 
be one ; as thou Father art in me, and I in thee, that 
they also may be one in us ; that the world may believe 



Barclay's catechism. 21 

that thou hast sent me. And the glory which thou gavest 
me, I have given them, that they may be one, even as we 
are one : I in them, and thou in me, that they may be 
made perfect in one, and that the world may know that 
thou hast sent me, and hast loved them as thou hast loved 
me. John 17. 20, 21, 22, 23. 

Q. What saith the apostle Paul to this purpose ? 

A. For both he that sanctifies, and they that are sanc- 
tified, are all of one ; for which cause he is not ashamed 
to call them brethren. Heb. 2. 11. 

Q. What saith the apostle Peter? 

A. Whereby are given unto us, exceeding great and 
precious promises, that by these ye might be partakers of 
the divine nature, having escaped the corruption that is in 
the world through lust. 2 Pet. 1. 4. 



CHAPTER V. 

Concerning the light wherewith Jesus Christ hath enlight- 
ened every man : the vniversality and sufficiency of God's 
grace, to all the world, made manifest therein. 

Q. Wherein consists the love of God towards fallen and 
lost man ? 

A. For God so loved the world, that he gave his only 
begotten Son, that whosoever believeth in him should not 
perish, but have everlasting life. John 3. 16. 

In this was manifested the love of God towards us, 
because that God sent his only begotten Son into the 
world, that we might live through him. 1 John 4. 9. 

Q. What is intended here by the world ? all and every 
man, or only a few ? 

A. But we see Jesus, who was made a little lower than 
the angels, for the suffering of death, crowned with glory 
and honour; that he by the grace of God should aste death 
for every man. Heb. 2. 9. 

And if any man sin, we have an advocate with the 
Father, Jesus Christ the righteous, and he is the propitia- 
tion for our sins, and not for ours only, but also for the 
sins of the whole world. 1 John 2. 1,2. 



22 Barclay's catechism. 

Q. Methinks the apostle John is very plain there, in 
mentioning the whole world, which must be not only the 
saints, but all others, seeing he distinguishes the world 
from himself, and all the saints to whom he then wrote: 
What saith Paul elsewhere in this matter ? 

A. Christ in you, the hope of glory, whom we preach, 
warning every man, and teaching every man in all wisdom, 
that we may present every man perfect in Christ Jesus. 
Col. 1. 27, 28. 

I exhort therefore, that first of all, supplications, prayers, 
intercessions, and giving of thanks, be made for all men : 
for this is good and acceptable in the sight of God our 
Saviour, who will have all men to be saved, and to come to 
the knowledge of the truth ; who gave himself a ransom 
for all, to be testified in due time. 1 Tim. 2. 1, 3, 4, 6. 

Q. What is the apostle Peter's testimony in this? 

A. The Lord is not slack concerning his promise, as 
some men count slackness, but is long-suffering to us-ward, 
not willing that any should perish, but that all should come 
to repentance. 2 Pet. 3. 9. 

Q. Are there any more scripture passages that prove 
this thing. 

A. Say unto them, as I live, saith the Lord God, I have 
no pleasure in the death of the wicked, but that the wicked 
turn from his way and live. Ezek. 33. 11. 

The Lord is gracious, and full of compassion ; slow to 
anger, and of great mercy. The Lord is good to all, and 
his tender mercies are over all his works. Psalm 145. 
8, 9. 

To wit, that God was in Christ, reconciling the world 
unto himself. 2 Cor. 5. 19. 

Q. Seeing then by these scriptures, it appears that the 
love of God is held out to all, that all might have been, or 
may be, saved by Christ ; what is to be judged of those 
who assert, that God nor Christ never purposed love nor 
salvation to a great part of mankind, and that the coming 
and sufferings of Christ never were intended, nor could 
be useful to their justification ; but will and must be 
effectual for their condemnation, even according to God's 
purpose ; who from their very infancy to their grave, with- 



BARCLAY S CATECHISM. 23 

held from them all means of salvation ? What saith the 
scripture to such ? 

A. For God sent not his Son into the world to con- 
demn the world, but that the world through him might be 
saved. John 3. 17. 

I am come a light into the world, that whosoever be- 
lieveth on me, should not abide in darkness. And if any 
man hear my words, and believe not, I judge him not ; 
for I came not to judge the world, but to save the world. 
John 12. 46, 47. 

Q. From what scripture then came these men to wrest 
an opinion so contrary to truth 1 

A. For the children being not yet born, neither having 
done any good or evil, that the purpose of God according 
to election might stand, not of works but of him that 
calleth, it was said unto her, the elder shall serve the 
younger; as it is written, Jacob have I loved, but Esau 
have I hated. Rom. 9. 11, 12, 13. 

Q. I perceive in that scripture it was only said, before 
the children were born, the elder shall serve the younger ; 
these other words (Jacob have I loved, Esau have I hated) 
are mentioned out of the prophet Malachi, who wrote them 
many hundred years after both were dead : doth not the 
scripture mention any other cause of God's hating Esau, 
than merely his decree ? What saith the same apostle 
elsewhere ? 

A. Lest there be any fornicator, or profane person, as 
Esau, who for one morsel of meat sold his birth-right : for 
ye know how that afterward when he would have inherited 
the blessing, he was rejected. Heb. 12. 16, 17. 

Q. But seeing that such allege, that it is because of 
Adam's sin, that many, even children, are damned; doth 
not the scripture aver, that the death of Christ was as large 
to heal, as Adam's sin could be to condemn ? 

A. For if through the offence of one, many be dead, 
much more the grace of God, and the gift by grace, which 
is by one man Jesus Christ, hath abounded unto many. 
Therefore as by the offence of one, judgment came upon all 
men to condemnation; even so by the righteousness of one, 
the free gift came upon all men unto justification of life. 
Rom. 5. 15, 18. 

Q. That proves abundantly, that Christ's death is of 



24 Barclay's catechism. 

sufficient extent, to make up any hurt Adam's sin brought 
upon mankind : what is then the cause of condemnation ? 
A. He that believeth on him is not condemned ; but 
he that believeth not, is condemned already, because he 
hath not believed in the name of the only begotten Son of 
God. John 3. 18. 

And with all deceivableness of unrighteousness in them 
that perish, because they received not the love of the 
truth, that they might be saved. And for this cause God 
shall send them strong delusion, that they should believe a 
lie, that they all might be damned who believe not the 
truth, but had pleasure in unrighteousness. 2 Thes. 2. 
10,11,12. 

Q. Seeing it is of a truth, according to the scripture's 
testimony, that God has purposed love and mercy to all, 
in the appearance of his Son Jesus Christ ; is the gospel 
or glad tidings of this salvation, brought nigh unto all, by 
which they are put into a capacity of receiving the grace, 
and being saved by it ? 

A. If ye continue in the faith grounded and settled, 
and be not moved away from the hope of the gospel, 
which ye have heard, and which was preached to every 
creature which is under heaven, whereof I Paul am made 
a minister. Col. 1. 23. 
Q. What is the gospel 1 

A. I am not ashamed of the gospel of Christ ; for it is 
the power of God unto salvation, to every one that be- 
lieveth. Rom. 1. 16. 
Q. Is the gospel hid 1 

A. If our gospel be hid, it is hid to them that are lost, 
in whom the God of this world hath blinded the minds of 
them which believe not, lest the light of the glorious gos- 
pel of Christ who is the image of God should shine unto 
them. 2 Cor. 4. 3, 4. 

Q. Is the light then come into the world? and are not 
men condemned because they love it not, and not because 
it is hid from them ? 

A. And this is the condemnation, that light is come 
into the world, and men love darkness rather than light. 
John 3. 19. 

Q. Why do they so ? 



Barclay's catechism. 25 

A. Because their deeds are evil. John 3. 19. 

Q. Is every man enlightened by this light? 

A. He was not that light, but was sent to bear witness 
of that light: that was the true light, which lighteth every 
man that cometh into the world. John 1. 8, 9. 

Q. Doth this light discover all things? 

A. All things that are reproved are made manifest by 
the light ; for whatsoever doth make manifest, is light. 
Eph. 5. 13. 

Q. Do evil men preach up this light, or mind it? 

A. Every one that doth evil, hateth the light, neither 
cometh to the light, lest his deeds should be reproved. 
John 3. 20. 

They are of those that rebel against the light. Job 
24. 13 

Q. Do good men love it and follow it ? 

A. He that doeth truth, cometh to the light, that his 
deeds may be made manifest, that they are wrought in 
God. John 3. 21. 

Q. What benefit doth redound to such as love the 
light, and walk in it? 

A. If we walk in the light, as he is in the light, we 
have fellowship one with another, and the blood of Jesus 
Christ, his Son, cleanseth us from all sin. 1 John 1. 7. 

Q. Doth Christ command to take heed to the light? 

A. While ye have the light, believe in the light, that ye 
may be the children of the light. John 12. 36. 

Q. Were the apostles commanded to turn people to the 
light? 

A. Delivering thee from the people, and from the Gen- 
tiles, unto whom now I send thee, to open their eyes, and 
to turn them from darkness unto light, and from the power 
of Satan unto God, that they may receive forgiveness of 
sins, and inheritance among them which are sanctified, 
through faith that is in me. Acts 26. 17, 18. 

Q. Doth this light abide with every man all his life 
time, in order to save, or only during the day of his visi- 
tation? 

A. Yet a little while is the light with you ; walk while 
3 



26 Barclay's catechism. 

ye have the light, lest darkness come upon you. John 
12. 35. 

Again, he limiteth a certain day, saying in David, To- 
day after so long a time ; as it is said, To-day, if ye will 
hear his voice, harden not your hearts. Heb. 4. 7. 

Q. How can it be proved, that there is a day, wherein 
people may know things concerning their peace, which 
afterwards may be hid from them? 

A. And when he was come near, he beheld the city, 
and wept over it, saying, If thou hadst known, even thou, 
at least in this thy day, the things which belong unto thy 
peace ! but now they are hid from thine eves. Luke 19. 
41, 42. 

Q. Is there any other scripture proof of the Lord's 
willingness to gather a people who would not, and there- 
fore were condemned ? 

A. O Jerusalem, Jerusalem ! thou that killest the pro- 
phets, and stonest them which are sent unto thee : how 
often would I have gathered thy children together, even 
as a hen gathereth her chickens under her wings, and ye 
would not? Mat. 23. 37.— Luke 13. 34. 

Then his Lord, after that he had called him, said unto 
him, O thou wicked servant, I forgave thee all that debt, 
because thou desiredst me : Shouldest not thou also have 
had compassion on thy fellow servant, even as I had pity 
on thee? and his Lord was wroth, and delivered him to 
the tormentors, till he should pay all that was due unto 
him. Mat. 18. 32, 33, 34. 

Then Paul and Barnabas waxed bold, and said, It was 
necessary that the word of God should first have been 
spoken to you ; but seeing ye put it from you, and judge 
yourselves unworthy of everlasting life, lo, we turn to the 
Gentiles. Acts 13. 46. 

Because I have called, and ye refused ; I have stretched 
out my hand, and no man regarded : but ye have set at 
nought all my counsel, and would none of my reproof: 
I also will laugh at your calamity, I will mock when your 
fear cometh. Prov. 1. 24, 25, 26. 

And at what instant I shall speak concerning a nation ; 
and concerning a kingdom, to build, and to plant it: if it 
do evil in my sight that it obey not my voice, then will I 



CATECHISM. 27 

repent of the good wherewith I said I would benefit them. 
Jer. 18. 9, 10. 

Q. Doth God's Spirit strive then for a season, and after- 
wards forbear ? 

A. And the Lord said, My Spirit shall not always strive 
with man. Gen. 6. 3. 

Q. May it then be resisted? 

A. Ye stiff-necked and uncircumcised in heart and ears, 
ye do always resist the Holy Ghost; as your fathers did, 
so do ye. Acts 7. 51. 

For the wrath of God is revealed from heaven against 
all ungodliness and unrighteousness of men, who hold the 
truth in unrighteousness. Rom. 1. 18. 

Q. Hath God manifested to man that which may be 
known of himself? 

A. That which may be known of God, is manifest in 
them; for God hath shewed it unto them. Rom. 1. 19. 

Q. Is then this light or seed sown in the hearts of evil 
men ? 

A. And he spake many things to them in parables ; 
Behold, a sower went forth to sow, and when he sowed, 
some seeds fell by the way side, &c. Some fell among 
stony places, &c. And some fell among thorns, &c. 
Mat. 13. 3, 4, 5, 7. 

Q. Are these places, where the seed is said to have 
fallen, understood of the hearts of men ? 

A. Hear ye therefore the parable of the sower. When 
any one heareth the word of the kingdom, and under- 
standeth it not, then cometh the wicked one, and catcheth 
away that which was sown in his heart; this is he 
which received the seed by the way side, &c. Mat. 13. 
18, 19. 

Q. Is this seed small in its first appearance ? 

A. The kingdom of heaven is like to a grain of mustard 
seed, which a man took and sowed in his field, which in- 
deed is the least of all seeds. Mat. 13. 31, 32. 

Q. Forasmuch as many understand not this, under the 
notion and appellation of light or seed, it being quite another 
dialect than the common ; though I must needs confess, it 
is the very language of the scriptures ; is there a saving 
manifestation of the Spirit given unto all? 



28 Barclay's catechism. 

A. The manifestation of the Spirit is given to every 
man to profit withal. 1 Cor. 12. 12, 7. 

Q. Sure, if it be to profit withal, it must be in order to 
save ; for if it were not useful, yea, sufficient to save, 
what profit could it be of? but in regard some speak of a 
grace that is common, and of a grace that is saving, is 
there such a grace common to all, as brings salvation? 

A. The grace of God that brings salvation, hath 
appeared unto all men. Tit. 2. 11. 

Q. That which brings salvation must needs be saving ; 
what doth that grace teach us ? 

A. Teaching us, that denying ungodliness and worldly 
lusts, we should live soberly, righteously and godly in this 
present world. Tit. 2. 12. 

Q. Certainly that which teacheth both righteousness 
and godliness must be sufficient; for therein consisteth the 
whole duty of man : What saith the apostle elsewhere of 
this instructor? 

A. And now, brethren, I commend you to God, and to 
the word of his grace, which is able to build you up, and 
to give you an inheritance among all them which are sanc- 
tified. Acts 20. 32. 

Q. What is the word of God ? 

A. The word of God is quick and powerful, and sharper 
than any two-edged sword, piercing even to the dividing 
asunder of soul and spirit, and of the joints and marrow, 
and is a discerner of the thoughts and intents of the heart. 
Neither is there any creature that is not manifest in his 
sight, but all things are naked and open to the eyes of him 
with whom we have to do. Heb. 4. 12, 13. 

Q. Ought we to take heed to this word ? 

A. We have also a more sure word of prophecy, where- 
unto ye do well that ye take heed, as unto a light that 
shineth in a dark place, until the day dawn, and the day- 
star arise in your heart. 2 Pet. 1.19. 

Q. I perceive the scriptures are very clear both con- 
cerning the universality and sufficiency of this light, seed, 
grace and word of God ; but is this word nigh or afar off, 
inward or outward ? 

A. Say not in thine heart, Who shall ascend into hea- 
ven ? that is, to bring Christ down from above. Or, who 



Barclay's catechism. 29 

shall descend into the deep ? that is, to bring up Christ 
again from the dead. But what saith it ? the word is nigh 
thee, in thy mouth and in thy heart ; that is the word of 
faith Which we preach. Rom. 10. 6, 7, 8. 

Q. That is clear, as to the word ; is there any scripture 
speaks of the light being inward? 

A. God, who commanded the light to shine out of 
darkness, hath shined in our hearts, to give the light of 
the knowledge of the glory of God in the face of Jesus 
Christ. But we have this treasure in earthen vessels, 
that the excellency of the power may be of God, and not 
of us. 2 Cor. 4. 6, 7. 

Q. But seeing it is also called the seed of the kingdom, 
is the kingdom of God also within ? 

A. The kingdom of God cometh not w T ith observation ; 
neither shall they say, lo here, or lo there ; for behold, the 
kingdom of God is within you. Luke 17. 20, 21. 

CHAPTER VI. 

Concerning faith, justification, and works. 

Q. What is faith ? 

A. Faith is the substance of things hoped for, and the 
evidence of things not seen. Heb. 11. 1. 

Q. Is faith of absolute necessity? 

A. Without faith it is impossible to please him, for he 
that cometh to God, must believe that he is, and that he is 
a rewarder of them that diligently seek him. Heb. 11. 6. 

Q. Are we justified by faith ? 

A. Wherefore the law was our school-master to bring 
us unto Christ, that we might be justified by faith. Gal. 
3. 24. 

Q. What is the nature of this faith that availeth to justi- 
fication ? 

A. For in Jesus Christ, neither circumcision availeth 
any thing, nor uncircumcision, but faith which worketh bv 
love. Gal. 5. 6. 

Q. Are works then necessary to justification, as well as 
faith? J 

A. But wilt thou know, O vain man, that faith without 
3* 



30 Barclay's catechism. 

works is dead? was not Abraham our father justified by 
works, when he had offered Isaac his son upon the altar? 
Seest thou how faith wrought with his works, and by works 
was faith made perfect ? and the scripture was fulfilled, 
which saith, Abraham believed God, and it was imputed 
unto him for righteousness : and he was called the friend 
of God. Ye see then how that by works a man is justi- 
fied, and not by faith only. James 2. 20 to 24. 

Q. If then both be equally required in justification, 
what are those works which the apostle excludes so much? 
A. By the deeds of the law, there shall no flesh be jus- 
titled in his sight. Rom. 3. 20. 

Q. But though we be not justified by the deeds of the 
law, is not this to exclude boasting, that the grace of God 
may be exalted? 

A. For by grace are ye saved, through faith, and that 
not of yourselves, it is the gift of God ; not of works, lest 
any man should boast, for we are his workmanship, created 
in Christ Jesus unto good works. Eph. 2. 8, 9, 10. 

Q. Are even the works which are performed by grace 
excluded ? Are we never said to be saved or justified by 
them? 

A. Not by works of righteousness which we have done, 
but according to his mercy he saved us, by the washing of 
regeneration, and renewing of the Holy Ghost, which he 
shed on us abundantly, through Jesus Christ our Saviour ; 
that being justified by his grace, we should be made heirs, 
according to the hope of eternal life. Tit. 3. 5, 6, 7. 

Q. I perceive then, that to be justified by grace, is to 
be justified or saved by regeneration, which cannot exclude 
the works wrought by grace and by the Spirit ; how doth 
the apostle add in the next verse, for the maintaining this 
against those that cavil about the law? 

A. This is a faithful saying, and these things I will 
that thou affirm constantly, that they which have believed 
in God, might be careful to maintain good works. These 
things are good and profitable unto men. But avoid fool- 
ish questions, and genealogies, and contentions, and striv- 
ings about the law, for they are unprofitable and vain. 

Iff. 3.8,-9 

Q. Doth the apostle Paul that is so much against jus* 



Barclay's catechism. 31 

tification by the works of the law, speak any where else 
of being justified by the Spirit ? 

A. But ye are washed, but ye are sanctified, but ye are 
justified in the name of the Lord Jesus, and by the Spirit 
of our God. 1 Cor. 6. 11. 

Q. But since the law gives not power or ability to obey, 
and so falls short of justification, is there no power under 
the gospel, by which the righteousness of the law comes 
to be fulfilled inwardly 1 

A. For what the law could not do, in that it was weak 
through the flesh, God sending his own Son in the like- 
ness of sinful flesh, and for sin, condemned sin in the flesh: 
that the righteousness of the law might be fulfilled in us, 
who walk not after the flesh, but after the Spirit. Rom. 
8. 3, 4. 

Q. Seeing then there is power in the Spirit, are not 
works through it, a condition upon which life is proposed 
under the new covenant? 

A. For if ye live after the flesh, ye shall die ; but if ye, 
through the Spirit, do mortify the deeds of the body, ye 
shall live. Rom. 8. 13. 

Q. Do not the apostles then frequently propose life to 
people, upon condition of repentance and other works ? 

A. Repent ye therefore, and be converted, that your 
sins may be blotted out. Acts 3. 19. 

And if children, then heirs ; heirs of God, and joint 
heirs with Christ ; if so be that we suffer with him, that 
we may also be glorified together. Rom. 8. 17. 

It is a faithful saying: for if we be dead with him, we 
shall also live with him ; if we suffer, we shall also reign 
with him. If a man therefore purge himself from these, 
he shall be a vessel unto honour, sanctified and meet for 
the master's use, and prepared unto every good work. 
2 Tim. 2. 11, 12, 21. 

Remember therefore from whence thou art fallen, and 
repent, and do the first works, or else I will come unto 
thee quickly, and remove thy candlestick out of his place, 
except thou repent. Rev. 2. 5. 

Q. It appears clearly by these passages^ that the apos- 
tle excludes only our righteousness, which he elsewhere 
explains, as being the righteousness of the law, from be» 



32 Barclay's catechism. 

ing necessary to justification, and not such works as the 
law of the spirit of life leads to, and are not so much ours 
as Christ in us; are not such good works rewarded, though 
they require no absolute merit, as being the fruits of free 
grace ; yet doth not God judge according to them, and may 
they not be said to have a reward ? 

A. But if a man be just, and do that which is lawful 
and right, and hath not eaten upon the mountains, neither 
hath lifted up his eyes to the idols of the house of Israel, 
neither hath defiled his neighbour's wife, neither hath 
come near to amenstruous woman; and hath not oppressed 
any, but hath restored to the debtor his pledge, hath 
spoiled none by violence, hath given his bread to the hun- 
gry, and hath covered the naked with a garment : he that 
hath not given forth upon usury, neither hath taken any 
increase ; that hath withdrawn his hand from iniquity, 
hath executed true judgment between man and man, hath 
walked in my statutes, and hath kept my judgments, to 
deal truly ; he is just, he shall surely live, saith the Lord 
God. Ezek. 18. 5, 6, 7, 8, 9. 

For the Son of Man shall come in the glory of his Fa- 
ther, with his angels, and then he shall reward every man 
according to his works. Mat. 16. 27. 

Then Peter opened his mouth and said, Of a truth I 
perceive that God is no respecter of persons : but in every 
nation, he that feareth him, and worketh righteousness, 
is accepted with him. Acts 10. 34, 35. 

The righteous judgment of God ; who will render to 
every man according to his deeds: to them, who by pa- 
tient continuance in well doing, seek for glory and honour, 
and immortality, eternal life : but glory, honour and peace 
to every man that worketh good, to the Jew first, and also 
to the Gentile. Rom. 2. 5,~6, 7, 10. 

For we must all appear before the judgment seat of 
Christ, that every one may receive the things done in his 
body, according to that he hath done, whether it be good 
or bad. 2 Cor. 5. 10. 

Which is a manifest token of the righteous judgment 
of God, that ye may be counted worthy of the kingdom 
of God, for which ye also suffer. 2 Thes. 1. 5. 

But whoso looketh into the perfect law of liberty, and 



Barclay's catechism. 33 

continueth therein, he being not a forgetful hearer, but a 
doer of the work, this man shall be blessed in his deed. 
James 1. 25. 

Cast not away therefore your confidence, which hath 
great recompense of reward. Heb. 10. 35. 

And if ye call on the Father, who, without respect of 
persons, judgeth according to every man's work, pass the 
time of your sojourning here in fear. 1 Pet. 1. 17. 

And behold I come quickly, and rny reward is with me, 
to give every man according as his work shall be. Bless- 
ed are they that do his commandments, that they may have 
right to the tree of life, and may enter in through the gates 
into the city. Rev. 22. 12, 14. 

Q. It should seem that the purpose of God, in sending 
his Son, the Lord Jesus Christ, was not simply to save 
men by an imputative righteousness altogether without 
them ; but also by the washing of regeneration, or an in- 
ward righteousness : What saith the scripture further of 
this ? 

A. And thou shalt call his name Jesus, for he shall save 
his people from their sins. Mat. 1. 21. 

Looking for that blessed hope, and the glorious appear- 
ing of the great God, and our Saviour Jesus Christ, who 
gave himself for us, that he might redeem us from all in- 
iquity, and purify unto himself a peculiar people, zealous 
of good works. Tit. 2. 13, 14. , 



CHAPTER VII. 
Concerning perfection, or freedom from sin. 

Q. I perceive then by all these scriptures afore-men- 
tioned, that Christ, as well as he hath purchased pardon 
*br our sins, hath also obtained power by which we may 
even here be cleansed from the filth of them : May we 
expect then in this life to be freed from the dominion of 
sin ? 

A. For sin shall not have dominion over you. Rom. 
6. 14. 

Q. For what reason ? 



34 Barclay's catechism. 

A. For ye are not under the law, but under grace. 
Rom. 6. 14. 

Q. How cometh the apostle then to cry out and com- 
plain of sin, saying, Who shall deliver me from the body 
of this death? Doth he speak that as a condition al- 
ways permanent to him and other saints, or only that 
which he had passed through? What saith he after- 
wards ? 

A. There is therefore now no condemnation to them 
which are in Christ Jesus, who walk not after the flesh, 
but after the Spirit. For the law of the Spirit of life in 
Christ Jesus, hath made me free from the law of sin and 
death. Who shall separate us from the love of Christ? 
Shall tribulation, or distress, or persecution, or famine, 
or nakedness, or peril, or sword? (As it is written, For 
thy sake we are killed all the day long: w r e are counted 
as sheep for the slaughter.) Nay, in all these things we 
are more than conquerors through him that loved us. For 
I am persuaded that neither death nor life, nor angels, 
nor principalities, nor powers ; nor things present, nor 
things to come, nor height nor depth, nor any other crea- 
ture, shall be able to separate us from the love of God, 
which is in Christ Jesus our Lord. Rom. 8. 1, 2. 35 
to 39. 

Q. What saith that apostle then unto such, who taking 
occasion from his words, should plead for continuance in 
sin for term of life, and think to be saved by the imputa- 
tive righteousness of Christ, as being under grace ? 

A. What shall we say then? Shall we continue in sin, 
that grace may abound? God forbid. Rom. 6. 1, 2. 

What then? Shall we sin, because we are not under the 
law, but under grace? God forbid. Rom. 6. 15. 

Q. Is not the apostle then so far from supposing that 
condition, of being always under sin, to be his own con- 
stant condition, or that of all the saints, that he even sup- 
poses many of the then church of Rome, to whom he wrote, 
to be free of it? How bespeaketh he them, as in relation 
to this matter? 

A. How shall we that are dead to sin, live any longer 
therein ? Know ye not, that so many of us as were bap- 
tised into Jesus Christ, were baptised into his death? 



Barclay's catechism. 35 

Therefore we are buried with him by baptism into death ; 
that like as Christ was raised up from the dead by the 
glory of the Father, even so we also should walk in new- 
ness of life. For if we have been planted together in the 
likeness of his death, we shall be also in the likeness of 
his resurrection ; knowing this, that our old man is cru- 
cified with him, that the body of sin might be destroyed, 
that henceforth we should not serve sin. For he that is 
dead, is freed from sin. Likewise reckon ye also your- 
selves to be dead indeed unto sin; but alive unto God, 
through Jesus Christ our Lord. Let not sin therefore 
reign in your mortal body, that ye should obey it in the 
lusts thereof. Neither yield ye your members as instru- 
ments of unrighteousness unto sin ; but yield yourselves 
unto God, as those that are alive from the dead ; and your 
members as instruments of righteousness unto God. 
Know ye not, that to whom ye yield yourselves servants 
to obey, his servants ye are to whom ye obey, whether 
of sin unto death, or of obedience unto righteousness? 
But God be thanked, that ye were the servants of sin, 
but ye have obeyed from the heart, that form of doctrine 
which was delivered unto you ; being then made free 
from sin, ye became the servants of righteousness. I 
speak after the manner of men, because of the infirmity 
of your flesh ; for as ye have yielded your members ser- 
vants to uncleanness, and to iniquity, unto iniquity; even 
so now yield your members servants to righteousness, unto 
holiness. For when ye were the servants of sin, ye were 
free from righteousness. What fruit had ye then in those 
things whereof ye are now ashamed? For the end of 
those things is death. But now, being made free from 
sin, and become servants to God, ye have your fruit unto 
holiness, and the end everlasting life. For the wages of 
sin is dea;h, but the gift of God is eternal life, through 
Jesus Christ our Lord. Rom. 6. 2, 3, 4, 5, 6, 7. 11, 12, 
13. 16 to 23. 

Q. It would appear then, that God requires of us to be 
perfect ? 

A. Be ye therefore perfect, even as your Father which 
is in heaven is perfect. Mat. 5. 46. 

Q. Is it then possible to keep the commandments? 



36 Barclay's catechism. 

A. My yoke is easy and my burthen is light. For this 
is the love of God, that we keep his commandments, and 
his commandments are not grievous. Mat. 11. 30. — 
1 John 5. 3. 

Q. Is it necessary then for salvation, to keep the com- 
mandments ? 

A. Blessed are they that do his commandments, that 
they may have right to the tree of life, and may enter in 
through the gates into the city. Rev. 22. 14. 

Q. Do you understand by this perfection, that any have 
so kept the commandments, as never to have sinned ? 

A. If we say that we have not sinned, we make him a 
liar, and his word is not in us. 1 John 1.10. 

Q. Do you understand, that those who are perfect may 
say, they have no sin, or only that having sinned, and so 
having sin, in respect they once sinned, as the apostle in 
the passage cited mentions ; may they notwithstanding 
thereof, come to know forgiveness for the guilt, but also 
•cleansing from the filth? 

A. If we say we have no sin, we deceive ourselves, and 
the truth is not in us : if we confess our sin, he is faithful 
and just to forgive us our sins, and to cleanse us from all 
unrighteousness. 1 John 1. 8, 9. 

Q. That scripture seems to be very plain, being com- 
pared with the other before mentioned : but because some 
are apt to mistake and wrest the words of the apostle, 
what saith he elsewhere ? Did he judge any could know 
God, or be true Christians, who kept not the command- 
ments ? 

A. My little children, these things write I unto you, 
that ye sin not ; and if any man sin, we have an advocate 
with the Father, Jesus Christ the righteous : and hereby 
do we know that we know him, if we keep his command- 
ments. He that saith, I know him, and keepeth not his 
commandments, is a liar, and the truth is not in him. But 
whoso keepeth his word, in him verily is the love of 
God perfected : hereby know we that we are in him. He 
that saith he abideth in him, ought himself also to walk 
even as he walked. 1 John 2. 1, 3, 4, 5, 6. 

Beloved, now are we the sons of God, and it doth not 
yet appear what we shall be ; but we know, that when he 



Barclay's catechism. 37 

shall appear, we shall be like him, for we shall see him 
as he is : and every man thai hath this hope in him, puri- 
fieth himself even as he is pure. Whosoever committeth 
sin, transgresseth also the law, for sin is the transgres- 
sion of the law. And ye know that he was manifested 
to take away our sins ; and in him is no sin. Whoso- 
ever abideth in him sinneth not. Whosoever sinneth, 
hath not seen him, neither known him. Little children, 
let no man deceive you : he that doeth righteousness is 
righteous, even as he is righteous. He that committeth 
sin is of the devil; for the devil sinneth from the begin- 
ning. For this purpose the Son of God was manifested, 
that he might destroy the works of the devil. Whosoever 
is born of God, doth not commit sin ; for his seed remain- 
eth in him, and he cannot sin, because he is born of God. 
In this the children of God are manifest, and the children 
of the devil. Whosoever doth not righteousness, is not 
of God, neither he that loveth not his brother. 1 John 3. 
2 to 10. 

Q. It is very plain by these passages, that the apostles 
were far of another mind, than those that plead for sin 
during term of life, and much against the deceit of those 
who will esteem themselves good Christians while they 
live in their sins. 

A. Not every one that saith unto me, Lord, Lord, 
shall enter into the kingdom of heaven, but he that doth 
the will of my Father which is in heaven. Therefore, 
whosoever heareth these sayings of mine, and doeth them, 
I will liken him to a wise man, which built his house upon 
a rock. Mat. 7. 21,24. 

If ye know these things, happy are ye if ye do them. 
John 13. 17. 

Q. What saith the apostle Paul further concerning the 
needfulness of this thing ? 

A. Circumcision is nothing, and uncircumcision is 
nothing ; but the keeping of the commandments of God. 
1 Cor. 7. 19. 

Q. Was not this, according to the apostle Paul's judg- 
ment, the very intention of Christ, to have his church and 
children to be pure and without spot ? 
4 



38 Barclay's catechism. 

A. According as he has chosen us in him before the 
foundation of the world, that we should be holy, and with 
out blame before him in love. Eph. 1. 4. 

Even as Christ also loved the church, and gave himself 
for it, that he might sanctify and cleanse it, that he might 
present it to himself a glorious church, not having spot or 
wrinkle, or any such thing, but that it should be holy and 
without blemish. Eph. 5. 25, 26, 27. 

Q. Doth not Paul press the same thing further, besides 
the other passages above mentioned ? 

A. Having therefore these promises, dearly beloved, 
let us cleanse ourselves from all filthiness of the flesh 
and spirit, perfecting holiness in the fear of God. Finally, 
brethren, farewell ; be perfect. Christ in you the hope 
of glory, whom we preach, warning every man, and teach- 
ing every man in all wisdom, that we may present every 
man perfect in Christ Jesus. Labouring fervently for 
you in prayers, that ye may stand perfect and complete 
in all the will of God. To the end he may establish 
your hearts unblamable in holiness before God. And 
the very God of peace sanctify you wholly ; and I pray 
God, your whole spirit and soul, and body, be preserved 
blameless unto the coming of our Lord Jesus Christ. 
2 Cor. 7. 1.— 2 Cor. 13. 11.— Col. 1. 28.— Col. 4. 12.— 
1 Thes. 3. 13.— 1 Thes. 5. 23. 

Q. Is not this then the very end for which God appointed 
teachers in his church 1 

A. And he gave some apostles, and some prophets, and 
some evangelists, and some pastors and teachers, for the 
perfecting of the saints, for the work of the ministry, for 
the edifying of the body of Christ, till we all come in the 
unity of the faith, and of the knowledge of the Son of God, 
unto a perfect man, unto the measure of the stature of the 
fulness of Christ. Eph. 4. 11, 12, 13. 

Q. Seeing this is so much pressed by the holy men, doth 
not the scripture, which cannot lie, give some of the saints 
this testimony, as being free from sin at some times, and 
so not always and daily sinning, as is supposed? 

A. Noah was a just man, and perfect in his genera- 
tion ; and Noah walked with God. And the Lord said 
unto Satan, Hast thou "considered my servant Job, that 



Barclay's catechise. 39 

there is none like him in the earth, a perfect and an up- 
right man, one that feareth God, and eschevveth evil. 
There was in v the days of Herod, king of Judea, a certain 
priest, named Zacharias, of the course of Abia; and his 
wife was of the daughters of Aaron, and her name was 
Elizabeth ; and they were both righteous before God, 
walking in all the commandments and ordinances of the 
Lord blameless. Gen. 6. 9. — Job 1. 8. — Lvke 1. 5, 6. 

Q. That proves sufficiently as to particular persons ; 
but what doth the scripture intimate of this, even of con- 
siderable numbers? 

A. But God, who is rich in mercy, for his great love 
wherewith he hath loved us, even when we were dead in 
sins, hath quickened us together with Christ, and hath 
raised us up together, and made us sit together in heavenly 
places in Christ Jesus. But ye are come unto Mount 
Sion, and unto the city of the living God, the heavenly 
Jerusalem, and to an innumerable company of angels, to 
the general assembly and church of the first-born, which 
are written in heaven, to God the judge of all, and to the 
spirits of just men made perfect. And I looked, and lo, 
a Lamb stood on Mount Sion, and with him an hundred 
forty and four thousand, having his Father's name writ- 
ten in their foreheads. These are they which were not 
defiled with women ; for they are virgins : these are they 
which follow the Lamb wheresoever he goeth : These were 
redeemed from among men, being the first fruits unto 
God, and to the Lamb. And in their mouth was found 
no guile, for they are without fault before the throne of 
God. Eph. 2. 4, 5, 6.—Heb. 12. 22, 23.— Rev. 14. 1, 4. 
—Rev. 5. 14. 



CHAPTER VIII. 

Concerning Perseverance, and falling from Grace. 

Q. Is it enough for a believer, to be sure that he hath 
once received true grace ? or is there any further certainty 
requisite ? 

A. Wherefore the rather, brethren, give diligence to 



40 Barclay's catechism. 

make your calling and election sure ; for if ye do these 
things, ye shall never fall. 2 Pet. 1. 10. 

Q. May one that hath received true grace, have ground 
to fear ; or suppose he can fall ? 

A. But I keep under my body, and bring it into subjec- 
tion, lest that by any means, when I have preached to others, 
I myself should become a castaway. 1 Cor. 9. 27. 

Q. That greatly contradicteth the doctrine of such as 
say, once in grace, ever in grace : But doth the apostle 
Paul express this only out of an humble esteem of him- 
self ? or doth he judge or suppose the like of other 
saints ? 

A. Take heed, brethren, lest there be in any of you an 
evil heart of unbelief, in departing from the living God. 
But exhort one another daily, while it is called to-day ; lest 
any of you be hardened through the deceitfulness of sin. 
Let us labour therefore to enter into that rest, lest any man 
fall after the same example of unbelief. For it is impossi- 
ble for those who were once enlightened, and have tasted 
of the heavenly gift, and were made partakers of the Holy 
Ghost, and have tasted the good word of God, and the 
powers of the world to come ; if they shall fall away, to re- 
new them again unto repentance ; seeing they crucify to 
themselves the Son of God afresh, and put him to an open 
shame. Looking diligently, lest any man fail of the grace 
of God, lest any root of bitterness springing up, trouble 

you, and thereby many be destroyed. Heb. 3. 12, 13 

4. 11.— 6. 4, 5, 6.— 12. 15. 

Q. Doth he speak this only by supposition, or doth he 
assert it not only possible, but certain ? 

A. For the time will come, when they will not endure 
sound doctrine ; but after their own lusts shall they heap 
to themselves teachers, having itching ears. And they 
shall turn their ears from the truth, and shall be turned 
unto fables. 2 Tim. 4. 3, 4. 

Q. Doth the apostle even judge it necessary to guard 
such an one, as his beloved son Timothy, against this 
hazard 1 

A. This charge I commit unto thee, son Timothy, ac- 
cording to the prophecies which went before on thee, that 
thou by them mightest war a good warfare, holding faith 



Barclay's catechism. 41 

and a good conscience ; which some having put away, 
concerning faith have made shipwreck. For the love of 
money is the root of all evil ; which while some coveted 
after, they have erred from the faith, and pierced them- 
selves through with many sorrows. And their word will 
eat as doth a canker ; of whom is Hymeneus and Phile- 
tus, who concerning the truth have erred, saying, that the 
resurrection is passed already ; and overthrow the faith of 
some. 1 Tim. 1. 18, 19.— 6. 10.— 2 Tim. 2. 17, 18. 

Q. Doth the apostle any where express his fears of this, 
as a thing that may happen to any number of people, who 
once truly received the faith of Christ? 

A. Well ,* because of unbelief they were broken off, 
and thou standest by faith. Be not high-minded, but fear. 
Now the Spirit speaketh expressly, that in the latter 
times some shall depart from the faith, &c. For this 
cause, when I could no longer forbear, I sent to know 
your faith, lest by some means the tempter have tempted 
you, and our labour be in vain. Rom. 11. 20. — 1 Tim. 
4. 1.— 1 Thes. 3. 5. 

Q. What is the apostle Peter's mind ; does he judge 
that such as have known the right way, may forsake it ? 

A. Cursed children, which have forsaken the right way, 
and are gone astray, following the way of Balaam the son 
of Bosor, who loved the wages of unrighteousness ; but was 
rebuked for his iniquity ; the dumb ass speaking with man's 
voice, forbad the madness of the prophet. These are 
wells without water ; clouds that are carried with a 
tempest, to whom the mist of darkness is reserved for ever. 
For when they speak great swelling words of vanity, they 
allure through the lust of the flesh, through much wanton- 
ness, those that were clean escaped from them who live 
in error. For if after they have escaped the pollutions of 
the world, through the knowledge of the Lord and Saviour 
Jesus Christ, they are again entangled therein, and over- 
come, the latter end is worse with them than the begin- 
ning: for it had been better for them, not to have known 
the way of righteousness, than after they have known it, to 
turn from the holy commandment delivered unto them. 
But it is happened unto them according to the true 
proverb, the dog is turned to his vomit again, and the 
4* 



42 BARCLAY'S CATECHISM. 

sow that was washed, to her wallowing in the mire. 2 Pet. 

2. 14 to 22. 

Q. Gives he any cautions to them that stand, as sup- 
posing they may fall ? 

A. Ye therefore, beloved, seeing ye know these things 
before, beware, lest ye also being led away with the error 
of the wicked, fall from your own steadfastness. 2 Pet. 

3. 17. 

Q. May a man be truly a branch in Christ, or a real 
member of his body, and afterwards be cut off? 

A. If any man abide not in me, he is cast forth as a 
branch, and is withered. John 15. 16. 

Q. May a righteous man then depart from his right- 
eousness ? 

A. But when the righteous man turneth away from his 
righteousness, and comrnitteth iniquity, and dieth in them; 
for his iniquity that he hath done, he shall die. Ezek. 18. 
26. and 33. 13. 

Q. May a believer come to such a condition in this life, 
from which he cannot fall away ? 

A. Him that overcometh, will I make a pillar in the 
temple of my God, and he shall go no more out; and I will 
write upon him the name of my God, and the name of the 
city of my God, which is New Jerusalem, which cometh 
down out of heaven from my God, and I will write upon 
him my new name. Rev. 3. 12. 

Q. May such an one come to be assured that he is in 
this condition ? 

A. For I am persuaded, that neither death nor life, 
nor angels, nor principalities, nor powers, nor things pre- 
sent, nor things to come : nor height, nor depth, nor any 
other creature, shall be able to separate us from the love 
of God, which is in Christ Jesus our Lord. Rom. 8; 
38, 39. 

CHAPTER IX. 

Concerning the Church and Ministry. 

Q. What is the church ? 

A. But if I tarry long, that thou mayest know how thou 



Barclay's catechism. 43 

oughtest to behave thyself in the house of God, which is 
the church of the living God, the pillar and ground of the 
truth. 1 Tim. 3. 15. 

Q. Who is the head of the church ? 

A. Who hath delivered us from the power of darkness, 
and hath translated us into the kingdom of his dear Son : 
And he is the head of the body, the church, from which 
all the body by joints and bands, having nourishment min- 
istered and knit together, increaseth with the increase of 
God. Col. 1. 13. and 2. 19. 

Q. W 7 hat kind of persons make the church ? 

A. Them that are sanctified in Christ Jesus. 1 Cor. 
1. 2. 

And the Lord added to the church daily such as should 
be saved. Acts 2. 47. 

Q. Hath not Christ appointed officers in the church, for 
the work of the ministry ? 

A. Wherefore he saith, when he ascended up on high, 
he led captivity captive, and gave gifts unto men. And 
he gave some apostles, and some prophets, and some evan- 
gelists, and some pastors and teachers ; for the perfecting 
of the saints, for the work of the ministry, for the edify- 
ing of the body of Christ. Eph. 4. 8, 11, 12. 

Q. What kind of men should such as are teachers and 
overseers of the church be? 

A. A bishop then must be blameless, the husband of 
one wife, vigilant, sober, of good behaviour, given to 
hospitality, apt to teach ; not given to wine, no striker, 
not greedy of filthy lucre, but patient, not a brawler, 
not covetous ; one that ruleth well his own house, having 
his children in subjection with all gravity ; for if a man 
know not how to rule his own house, how shall he take 
care of the church of God ? not a novice, lest being lifted 
up with pride, he fall into the condemnation of the devil. 
Moreover, he must have a good report of them which are 
without ; lest he fall into reproach, and the snare of the 
devil. 1 Tim. 3. 2 to 7. 

For a bishop must be blameless, as the steward of God : 
not self-willed, not soon angry, not given to wine, no 
striker, not given to filthy lucre ; but a lover of hospi- 
tality, a lover of good men ; sober, just, holy, temperate ; 



44 Barclay's catechism. 

holding fast the faithful word, as he hath been taught, 
that he may be able by sound doctrine, both to exhort and 
to convince the gainsayers. Tit. 1. 7, 8, 9. 

Q. What is incumbent on such to do? 

A. Take heed therefore to yourselves, and to all the 
flock, over which the Holy Ghost hath made you overseers, 
to feed the church of God. Acts 20. 28. 

The elders which are among you I exhort, who am also 
an elder, and a witness of the sufferings of Christ, and 
also a partaker of the glory that shall be revealed : Feed 
the flock of God which is among you, taking the oversight 
thereof, not by constraint, but willingly ; not for filthy 
lucre, but of a ready mind ; neither as being lords over 
God's heritage, but being ensamples to the flock. 1 Pet. 
5.1,2,3. 

Q. Though they be not to lord over the flock, yet is 
there not a respect due to them in their place? 

A. Let the elders that rule well, be counted worthy of 
double honour, especially they who labour in the word and 
doctrine. 1 Tim. 5. 17. 

Q. Albeit then, among true Christians, every one that 
believeth, is to have the witness in himself, being persuaded 
in himself by the Spirit ; yet is there not also a real sub- 
jection to be to one another in the Lord ? 

A. The spirits of the prophets are subject to the pro- 
phets. 1 Cor. 14. 32. 

Obey them that have the rule over you, and submit your- 
selves ; for they watch for your souls, as they that must 
give account, that they may do it with joy, and not with 
grief; for that is unprofitable for you. Heb. 13. 17. 

And we beseech you, brethren, to know them which la- 
bour among you, and are over you in the Lord, and ad- 
monish you ; and to esteem them very highly in love for 
their works' sake. 1 Thes. 5. 12, 13. 

Likewise, ye younger, submit yourselves unto the elder ; 
yea, all of you be subject one to another, and be clothed 
with humility ; for God resisteth the proud, and giveth 
grace unto the humble. 1 Pet. 5. 5. 

Q. How ought true teachers to minister in the church? 

A. As every man hath received the gift, even so min- 
ister the same one to another, as good stewards of the 



Barclay's catechism. 45 

manifold grace of God. If any speak, let him speak as 
the oracles of God : if any man minister, let him do it as 
of the ability which God giveth ; that God in all things 
may be glorified through Jesus Christ. 1 Pet. 4. 10, 11. 
Q. I perceive then, that every true minister of the 
church of Christ, is to minister of the gift and grace of 
God, which he hath received : but some are of the judg- 
ment, that natural wisdom or parts, and human learning, 
are the qualifications which are of absolute necessity for 
a minister ; but grace they judge not to be so absolutely 
necessary, but that one may be a minister without it : what 
saith the scripture in this case? 

A. A bishop must be blameless, sober, just, holy, tem- 
perate. Tit. 1. 7, 8. 

Q. Methinks it is impossible for a man to be blameless, 
just, holy, sober and temperate, without the grace of God: 
so that if these qualifications be absolutely necessary, 
then surely, that without which a man cannot be so quali- 
fied, must be necessary also : but what saith the scrip- 
ture, as to the necessity of natural wisdom, and human 
learning? 

A. Where is the wise ? Where is the scribe ? Where 
is the disputer of this world ? Hath not God made foolish 
the wisdom of this world ? For after that, in the wisdom 
of God, the world by wisdom knew not God, it pleased 
God by the foolishness of preaching, to save them that be- 
lieve. 1 Cor. 1. 20, 21. 

Q. It seems then, the preachings of the true ministers 
are not gathered together by wisdom and learning: it 
hath been supposed that a man must be greatly skilled in 
learning, to make a good sermon? What is the apostle's 
judgment in the case ? 

A. For Christ sent me not to baptise, but to preach the 
gospel ; not with wisdom of words, lest the cross of Christ 
should be made of none effect. 1 Cor. 1. 17. 

And I was with you in weakness, and in fear, and in 
much trembling : and my speech, and my preaching, was 
not with enticing words of man's wisdom, but in demon- 
stration of the Spirit, and of power ; that your faith should 



46 bakclay's catechism. 

not stand in the wisdom of men, but in the power of God. 
1 Cor. 2. 3, 4, 5. 

Q. I perceive the apostle lays far more stress upon the 
demonstration and power of the Spirit in a preacher, than 
upon human literature: ought ministers then to preach as 
the Spirit teacheth them? 

A. Also we speak, not in the words which man's wis- 
dom teacheth, but which the Holy Ghost teacheth. 1 Cor. 
2. 13. 

And they were all filled with the Holy Ghost, and began 
to speak as the Spirit gave them utterance. Acts 2. 4. 

Q. Is it Christ then that speaketh in and through his 
ministers ? 

A. For it is not ye that speak, but the Spirit of your 
Father, which speaketh in you. Mat. 10. 20. 

For it is not ye that speak, but the Holy Ghost. Mark 
13.11. 

For the Holy Ghost shall teach you in the same hour, 
what ye ought to say. Luke 12. 12. 

Since ye seek a proof of Christ speaking in me, which 
to you-ward is not weak, but is mighty in you. 2 Cor. 
13. 3. 

Q. What is the apostle's mind of that human learning, 
which some cry up so much, and think so needful in a 
minister? 

A. Beware lest any man spoil you through philosophy 
and vain deceit ; after the tradition of men, after the rudi- 
ments of the world, and not after Christ. Col. 2. 8. 

O Timothy ! keep that which is committed to thy trust, 
avoiding profane and vain babblings, and oppositions of 
science falsely so called. 1 Tim. 6. 20. 

Q. Though true ministers speak not by the natural 
wisdom of men ; yet, is their testimony altogether void of 
wisdom ? 

A. Howbeit, we speak wisdom among them that are 
perfect ; yet not the wisdom of this world, nor of the 
princes of this world, that come to nought : but we speak 
the wisdom of God in a mystery, even the hidden wisdom, 
which God ordained before the world to our glory. 1 Cor. 
2. 6, 7. 



Barclay's catechism. 47 

Q. What is the reason, that man by his natural wisdom 
is not capable to minister in the things of God ? 

A. For what man knoweth the things of a man, save 
the spirit of a man, which is in him? even so the things 
of God knoweth no man, but the Spirit of God. But the 
natural man receiveth not the things of the Spirit of God, 
for they are foolishness unto him ; neither can he know 
them, because they are spiritually discerned. 1 Cor. 2. 
11, 14. 

Q. These scriptures do sufficiently hold forth, that the 
true call to the ministry is from God ; that which maketh 
a true minister, is the gift and grace of God ; that the true 
and effectual preaching of a faithful minister is such, as is 
from the inward teaching and leading of the Spirit of God : 
But what say the scriptures touching the maintenance of 
ministers ? 

A. Let him that is taught in the word, communicate 
unto him that teacheth in all good things. Gal. 6. 6. 

If we have sown unto you spiritual things, is it a great 
matter if we shall reap your carnal things ? If others be 
partakers of this power over you, are not we rather? 
Nevertheless we have not used this power, but suffer all 
things, lest we should hinder the gospel of Christ. Do ye 
not know, that they which minister about holy things, live 
of the things of the temple? and they which wait at the 
altar, are partakers with the altar: even so hath the Lord 
ordained, that they which preach the gospel, should live 
of the gospel. 1 Cor. 9. 11 to 14. 

For the scripture saith, thou shalt not muzzle the ox that 
treadeth out the corn ; and, the labourer is worthy of his 
reward. 1 Tim. 5. 18. 

Q. I perceive by these scriptures, that there lieth an 
obligation upon the saints, to help with outward things, 
such as truly minister unto them spiritual ; but this seems 
to be voluntary : Ought not therefore true ministers to 
preach, whether they be sure of this or not ? What saith 
the apostle of himself in this case ; and what adviseth he 
others ? 

A. But I have used none of these things, neither have 
I written these things, that it should be so done unto me : 
for it were better for me to die, than that any man should 



48 Barclay's catechism. 

meke my glorying void. For though I preach the gospel, 
I have nothing to glory of; for necessity is laid upon me ; 
yea, woe is unto me if I preach not the gospel: for if I 
do this thing willingly, I have a reward; but if against 
my will, a dispensation of the gospel is committed unto 
me, what is my reward then? verily, that when I preach 
the gospel, I make the gospel of Christ without charge, 
that I abuse not my power in the gospel. 1 Cor. 9. 15 
to 18. 

I have coveted no man's silver or gold, or apparel. 
Yea, you yourselves know, that these hands have minis- 
tered unto my necessities, and to them that were with me. 
I have shewed you all things, how that so labouring, ye 
ought to support the weak, and to remember the words of 
the Lord Jesus, how he said, It is more blessed to give, 
than to receive. Acts 20. 33, 34, 35. 

Q. It is observable, that the apostle every where makes 
special mention among the qualifications of teachers, that 
they be not given to filthy lucre : what ought we then to 
think of those teachers, who will not preach without hire? 
yea, that will by violence take from those who receive no 
spirituals from them? Are they like to be the ministers 
of Christ? or what else saith the scripture of such? 

A. Yes, they are greedy dogs, which can never have 
enough ; and they are shepherds that cannot understand ; 
they all look to their own way, every one for his gain from 
his quarter. Isa. 56. 11. 

Son of man, prophesy against the shepherds of Israel, 
prophesy and say unto them, Thus saith the Lord God 
unto the shepherds; woe be to the shepherds of Israel, 
that do feed themselves : Should not the shepherds feed 
the flocks ? ye eat the fat, and ye clothe you with the wool, 
ye kill them that are fed ; but ye feed not the flock. As 
I live, saith the Lord God, surely, because my flock became 
a prey, and my flock became meat to every beast of the 
field, because there was no shepherd, neither did my shep? 
herds search for my flock ; but the shepherds fed them- 
selves, and fed not my flock. EzeJc. 34. 2, 3. 8. 

Thus saith the Lord, concerning the prophets that 
make my people err, that bite with their teeth, and cry 
Peace ; and he that putteth not into their mouths, they 



Barclay's catechism. 49 

even prepare war against him. The heads thereof judge 
for reward, and the priests thereof teach for hire, and the 
prophets thereof divine for money; yet will they lean upon 
the Lord, and say, Is not the Lord amongst us] none evil 
can come upon us. Micah 3. 5, 11. 

Q. These are plain testimonies from the prophets ; are 
there none such from the apostles 1 

A. Perverse disputings of men of corrupt minds, and 
destitute of the truth, supposing that gain is godliness ; 
from such withdraw thyself. But godliness with content- 
ment is great gain : for we brought nothing into the world, 
and it is certain we can carry nothing out : and having food 
and raiment, let us therewith be content. But they that 
will be rich, fall into temptation and a snare, and into many 
foolish and hurtful lusts, which drown men in destruction 
and perdition. For the love of money is the root of all 
evil ; which, while some coveted after, they have erred 
from the faith, and pierced themselves through with many 
sorrows. 1 Tim. 6. 5 to 10. 

For men shall be lovers of their own selves, covetous, 
boasters, proud, blasphemers, disobedient to parents, un- 
thankful, unholy. 2 Tim. 3. 2. 

For there are many unruly and vain talkers and de- 
ceivers, especially they of the circumcision, whose mouths 
must be stopped, who subvert whole houses, teaching 
things which they ought not, for filthy lucre's sake. Tit. 
1.10,11. 

But there were false prophets also among the people, 
even as there shall be false teachers among you, who 
privily shall bring in damnable heresies, even denying the 
Lord that bought them, and bring upon themselves swift 
destruction. And many shall follow their pernicious ways, 
by reason of whom, the way of truth shall be evil spoken 
of. And through covetousness shall they with feigned 
words make merchandise of you ; whose judgment now of 
along time lingereth not, and their damnation slumbereth 
not: having eyes full of adultery, and that cannot cease 
from sin ; beguiling unstable souls ; an heart they have 
exercised with covetous practices, cursed children, which 
have forsaken the right way, and are gone astray, following 
5 



50 Barclay's catechism. 

the way of Balaam the son of Bosor, who loved the wages 
of unrighteousness. 2 Pet* 2. 1, 2, 3, 14, 15. 

Woe unto them, for they have gone in the way of Cain, 
and ran greedily after the error of Balaam for reward, 
and perished in the gainsaying of Core. These are mur- 
murers, complainers, walking after their own lusts, and 
their mouth speaketh great swelling words, having men's 
persons in admiration, because of advantage. Jude 11. 
16. 

Q. Ought there to be any order in the church of God ? 

A. Let all things be done decently and in order. 1 Cor. 
14. 40. 

Q. What good order is prescribed in the church con- 
cerning preachers? Is it fit that only one or two speak; 
or may more, if moved thereunto? 

A. If any thing be revealed to another that sitteth by, 
let the first hold his peace : for ye may all prophesy one 
by one, that all may learn, and all may be comforted. 
And the spirits of the prophets are subject to the pro- 
phets : for God is not the author of confusion, but of 
peace, as in all the churches of the saints. 1 Cor. 14. 
30 to 33. 

Q. Is there any promise, that daughters as well as sons, 
shall prophesy under the gospel ? 

A. And it shall corne to pass afterwards, that I will pour 
out of my spirit upon all flesh, and your sons and your daugh- 
ters shall prophesy ; your old men shall dream dreams, 
your young men shall see visions. Joel 2. 28. 

Q. Is this promise fulfilled, and to be fulfilled ? 

A. But this is that which was spoken by the prophet 
Joel ; And it shall come to pass in the last days, saith 
God, I will pour out of my Spirit upon all flesh, and your 
sons and your daughters shall prophesy ; and your young 
men shall see visions, and your old men shall dream 
dreams. Acts 2. 16, 17. 

Q. Is there any such instance of old in the scriptures? 

A. And the same man had four daughters, virgins, which 
did prophesy. Acts 21. 9. 

Q. But may all women speak, or are any commanded to 
keep silence in the church ? 

A. Let your women keep silence in the church ; for it 



Barclay's catechism. 51 

is not permitted unto them to speak, but they are com- 
manded to be under obedience, as also saith the law, and 
if they will learn any thing, let them ask their husbands at 
home; for it is a shame for women to speak in the Church. 
1 Cor. 14. 34, 35. 

Let the women learn in silence with all subjection. But 
I suffer not a woman to teach, or usurp authority over the 
man, but to be in silence. 1 Tim. 2. 11, 12. 

Q. The first of these seems only to relate to women 
that have husbands : what comes of them that have none ? 
the second speaks nothing of the church, but only that 
she ought not to usurp authority over the man : hath this 
no limitation? doth not the same apostle give directions, 
how women that speak, should behave themselves in the 
church? 

A. Every man praying or prophesying, having his head 
covered, dishonoured his head. But every woman that 
prayeth or prophesieth with her head uncovered, dis- 
honoured! her head ; for that is even all one as if she were 
shaven. 1 Cor. 11. 4, 5. 

CHAPTER X. 

Concerning Worship. 

Q. What is the worship that is acceptable to God ? 

A. But the hour cometh, and now is, when the true 
worshippers shall worship the Father in spirit and in truth ; 
for the Father seeketh such to worship him. God is a 
Spirit, and they that worship him, must worship him in 
spirit and in truth. John 4. 23, 24. 

Q. Seeing prayer is a part of worship, when ought we 
to pray ? 

A. And he spake a parable unto them to this end, that 
men ought always to pray and not to faint. Lvlce IS. 1. 

Pray without ceasing. 1 Thes. 5. 17. 

Q. Hath God no respect to the manner of calling upon 
him? 

A. For there is no difference between the Jew and the 
Greek ; for the same Lord over all, is rich unto all that 
call upon him. Rom. 10. 12. 



52 Barclay's catechism. 

Q. Doth God hear the prayers of all that call upon 
him? 

A. The Lord is nigh unto all them that call upon him, 
to all that call upon him in truth. Psalm 145. 18. 

The Lord is far from the wicked ; but he heareth the 
prayer of the righteous. Prov. 15. 29. 

Now we know that God heareth not sinners ; but if any 
man be a worshipper of God, and doth his will, him he 
heareth. John 9. 31. 

And this is the confidence that we have in him, that 
if we ask any thing according to his will, he heareth us. 
1 John 5. 14. 

Q. After what manner doth the apostle declare he will 
pray ? 

A. What is it then ? I will pray with the Spirit, and I 
will pray with the understanding also: I will sing with 
the Spirit, and I will sing with the understanding also. 
1 Cor. 14. 15. 

Q. Must we then pray always in the Spirit ? 

A. Praying always, with all prayer and supplication in 
the Spirit, and watching thereunto with all perseverance, 
and supplication for all saints. Eph. 6. 18. 

Q. Since we are commanded to pray always in it, can 
we do it of our own selves, without the help thereof? 

A. Likewise the Spirit also helpeth our infirmities ; for 
we know r not what we should pray for as we ought ; but the 
Spirit itself maketh intercession for us, with groanings 
which cannot be uttered. And he that searcheth the 
hearts, knoweth what is the mind of the Spirit, because he 
maketh intercession for the saints according to the will of 
God. Rom. 8. 26, 27. 

Q. I perceive, that without the leadings and help of the 
Spirit, prayers are altogether unprofitable. May not a man 
truly utter those things that are spiritual, without the 
Spirit's assistance ? 

A. Wherefore I give you to understand, that no man 
speaking by the Spirit of God, calleth Jesus accursed; 
and that no man can say, that Jesus is the Lord, but by 
the Holy Ghost. 1 Cor. 12. 3. 

Q. This is strange ; it seems the Spirit is much more 
necessary than many called Christians suppose it to be ; 



Barclay's catechism. 53 

some of which can scarce give a good account, whether 
they have it, or want it : but if a man speak things true 
upon the matter, are they not true as from him, if spoken 
without the Spirit? 

A. And though they say, the Lord liveth, surely they 
swear falsely. Jer. 5. 2. 

Q. It is apparent from all these scriptures, that the 
true worship of God is in the spirit; and as it is not 
limited to a certain place, neither to any certain time, 
what shall we think of them that plead for the observa- 
tion of certain days? 

A. But now, after that ye have known God, or rather, 
are known of God, how turn ye again to the weak and 
beggarly elements, whereunto ye desire again to be in 
bondage ? ye observe days, and months, and times and 
years. I am afraid of you, lest I have bestowed upon you 
labour in vain. Gal. 4. 9, 10, 11. 

Let no man therefore judge you in meat or drink, or in 
respect of an holy day, or of the new moon, or of the 
sabbath-day, which are a shadow of things to come ; but 
the body is of Christ. Col. 2. 16, 17. 

Q. Seeing it is so, may not some Christians as lawfully 
esteem all days alike, as others may esteem some days 
above another ? what rule giveth the apostle in this case ? 

A. One man esteemeth one day above another ; an- 
other esteemeth every day alike : Let every man be fully 
persuaded in his own mind. He that regardeth the day, 
regardeth it unto the Lord ; and he that regardeth not the 
day, to the Lord he doth not regard it. He that eateth, 
eateth to the Lord, for he giveth God thanks ; and he 
that eateth not, to the Lord he eateth not, and giveth God 
thanks. Rom. 14. 5, 6. 

Q. But is it not convenient and necessary, that there 
be a day set apart to meet and worship God in ? Did not 
the apostles and primitive Christians use to meet upon 
the first day of the week, to make their collections and to 
worship? 

A. Now concerning the collection for the saints, as I 
have given order to the churches of Galatia, even so do 
ve. Upon the first day of the week, let every one of 

5* 



54 Barclay's catechism. 

you lay by him in store, as God hath prospered him, that 
there be no gatherings when I come. 1 Cor. 16- 1, 2. 



CHAPTER XL 

Concerning Baptism, and Bread and Wine* 

Q. How many baptisms are there ? 

A. One Lord, one faith, one baptism. Eph. 4. 5. 

Q. What is the baptism? 

A. The like figure whereunto, even baptism doth now 
save us, (not the putting away the filth of the flesh, but 
the answer of a good conscience towards God,) by the re- 
surrection of Jesus Christ, who is gone into heaven, and 
is on the right hand of God ; angels and authorities, and 
powers, being made subject unto him. 1 Pet. 3. 21, 22. 

Q. What saith John the Baptist of Christ's baptism? 
how distinguisheth he it from his? 

A. I indeed baptise you with water unto repentance ; 
but he that cometh after me, is mightier than I, whose 
shoes I am not worthy to bear, he shall baptise you with 
the Holy Ghost, and with fire. Mat. 3. 11. 

Q. Doth not Christ so distinguish it also? 

A. And being assembled together with them, com- 
manded them, that they should not depart from Jerusa- 
lem, but wait for the promise of the Father, which, saith 
he, ye have heard of me. For John truly baptised with 
water, but ye shall be baptised with the Holy Ghost, not 
many days hence. Acts 1. 4, 5. 

Q. Doth not the apostle Peter also observe this ? 

A. And as I began to speak, the Holy Ghost fell on 
them, as on us at the beginning. Then remembered I the 
word of the Lord, how that he said, John indeed baptised 
with water; but ye shall be baptised with the Holy Ghost. 
Acts 11. 15, 16. 

Q. Then it seems John's baptism must pass away, that 
Christ's may take place ; because John must decrease, that 
Christ may increase. 

A. He must increase, but I must decrease. John 3. 30. 

Q. I perceive then, many may be sprinkled with, and 
dipped and baptised in water, and yet not truly baptised 



Barclay's catechism. 55 

with the baptism of Christ : What are the real effects in 
such as are truly baptised with the baptism of Christ ? 

A. Know ye not, that so many of us as were baptised 
into Jesus Christ, were baptised into his death? There- 
fore we are buried with him by baptism into death, that 
like as Christ was raised up from the dead by the glory of 
the Father, even so we also should walk in newness of life. 
Rom. 6. 3, 4. 

For as many of you as have been baptised into Christ, 
have put on Christ. Gal. 3. 27. 

Buried with him in baptism, wherein also ye are risen 
with him, through the faith of the operation of God, who 
hath raised him from the dead. Col. 2. 12. 

Q. I perceive there was a baptism of water, which was 
John's baptism, and is therefore by John himself contra- 
distinguished from Christ's : was there not likewise some- 
thing of the like nature appointed by Christ to his disci- 
ples, of eating bread, and drinking wine, in remembrance 
of him ? 

A. For I have received of the Lord, that which also I 
delivered unto you, That the Lord Jesus, the same night 
in which he was betrayed, took bread ; and when he had 
given thanks, he brake it, and said, Take, eat ; this is my 
body which is broken for you ; this do in remembrance of 
me. After the same manner also he took the cup, when 
he had supped, saying, This cup is the new testament in 
my blood ; this do ye, as oft as ye drink it, in remembrance 
of me. 1 Cor. 11. 23, 24, 25. 

Q. How long was this to continue ? 

A. For as often as ye eat this bread, and drink this cup, 
ye do shew the Lord's death till he come. 1 Cor. 11. 26. 

Q. Did Christ promise to come again to his disciples ? 

A. And I will not leave you comfortless ; I will come 
to you. Jesus answered and said unto him, If a man love 
me, he will keep my words, and my Father will love him, 
and we will come unto him, and make our abode with him. 
John 14. 18, 23. 

Q. Was this an inward coming? 

A. At that day ye shall know that I am in my Father, 
and you in me, and I in you. John 14. 20. 

Q. But it would seem, this was even practised by the 



56 Barclay's catechism. 

church of Corinth, after Christ was come inwardly : was 
it so, that there were certain appointments positively 
commanded, yea, and zealously and conscientiously prac- 
tised by the saints of old, which were not of perpetual 
continuance, nor yet now needful to be practised in the 
church? 

A. If I then your Lord and master have washed your feet, 
ye ought also to wash one another's feet. For I have 
given you an example, that you should do as I have done 
to you. John 13. 14, 15. 

For it seemed good to the Holy Ghost and to us, to 
lay upon you no greater burthen than these necessary 
things ; that ye abstain from meats offered to idols, and 
from blood, and from things strangled, and from fornica- 
tion ; from which if ye keep yourselves, ye shall do well : 
Fare ye well. Acts 15. 28, 29. 

Is any man sick among you ? let him call for the elders 
of the church, and let them pray over him, anointing him 
with oil in the name of the Lord. James 5. 14. 

Q. These commands are no less positive than the other ; 
yea, some of them are asserted as the very sense of the 
Holy Ghost, as no less necessary than abstaining from 
fornication, and yet the generality of Protestants have 
laid them aside, as not of perpetual continuance: but what 
other scriptures are there, to show that it is not necessary 
for that of bread and wine to continue? 

A. For the kingdom of God is not meat and drink ; but 
righteousness and peace, and joy in the Holy Ghost. Rom. 
14. 17. 

Let no man therefore judge you in meat or drink, or in 
respect of an holy day, or of the new moon, or of the Sab- 
bath days. Wherefore if ye be dead with Christ from 
the rudiments of the world ; why, as though living in the 
world, are ye subject to ordinances, (touch not, taste 
not, handle not : which all are to perish with the using/* 
after the commandments and doctrines of men ? Col, 2. 
16, 20 to 22. 

Q. These scriptures are very plain, and say as much 
for the abolishing of this, as to any necessity, as aught 
that can be alleged for the former : but what is the bread 
then, wherewith the saints are to be nourished ? 



Barclay's catechism. 57 

A. Then Jesus said unto them, Verily, verily, I say un- 
to you, Moses gave you not that bread from heaven, but 
my Father giveth you the true bread from heaven. For 
the bread of God is he which cometh down from heaven, 
and giveth life unto the world. Then said they unto him, 
Lord, evermore give us this bread. And Jesus said unto 
them, I am the bread of life ; he that cometh to me shall 
never hunger ; and he that believeth on me, shall never 
thirst : I am that bread of life. Your fathers did eat 
manna in the wilderness, and are dead. This is the bread 
which cometh down from heaven, that a man may eat 
thereof and not die. I am the living bread, which came 
down from heaven ; if any man eat of this bread, he shall 
live for ever; and the bread that I will give, is my flesh, 
which I will give for the life of the world. The Jews 
therefore strove among themselves, saying, How can this 
man give us his flesh to eat? Then Jesus said unto them, 
Verily, verily, I say unto you, except ye eat the flesh of 
the Son of man, and drink his blood, ye have no life in you. 
Whoso eateth my flesh, and drinketh my blood, hath eter- 
nal life, and I will raise him up at the last day. For my 
flesh is meat indeed, and my blood is drink indeed : he that 
eateth my flesh and drinketh my blood, dwelleth in me, 
and I in him. As the living Father hath sent me, and I 
live by the Father, so he that eateth me, even he shall 
live by me. This is that bread which came down from 
heaven : not as your fathers did eat manna, and are dead ; 
he that eateth of this bread, shall live for ever. John 6. 
32 to 35, and 48 to 58. 



CHAPTER XII. 

Concerning the life of a Christian, in general, what and 
hoiv it ought to be in this world, 

Q. What is true religion ? 

A. Pure religion and undefiled is this, — To visit the 
fatherless and the widows in their affliction, and to keep 
himself unspotted from the world. James 1. 27. 

Q. What is required of man ? 



58 Barclay's catechism. 

A. He hath shewed thee, O man, what is good ; and 
what doth the Lord require of thee, but to do justly, and 
to love mercy, and to walk humbly with thy God? Mi- 
cah 6. 8. 

But to this man will I look, even to him that is poor., 
and of a contrite spirit, and trembleth at my word. Isa. 
66. 2. 

Q. Doth God then require people to be Quakers, to 
tremble at his word? Was there any such among the 
saints of old? 

A. Then were assembled unto me every one that trem- 
bled at the words of the God of Israel. Ezra 9. 4. 

Now therefore let us make a covenant with our God, to 
put away all the wives, and such as are born of them, ac- 
cording to the counsel of my lord, and of those that trem- 
ble at the commandment of our God. Ezra 10. 3. 

Q. It seems Ezra loved well, and had a high esteem of 
Quakers, since he would have their counsel followed : do 
any other of the prophets point out Quakers, or Tremblers, 
as God's people ? 

A. Hear the word of the Lord, ye that tremble at his 
word : your brethren that hated you, that cast you out 
for my name's sake, said, let the Lord be glorified ; but 
he shall appear to your joy, and they shall be ashamed. 
Isa. 66. 5. 

And it shall be to me a name of joy, a praise and an 
honour before all the nations of the earth, which shall 
hear all the good that I do unto them ; and they shall fear 
and tremble, for all the goodness, and for all the prosper- 
ity that I procure unto it. Jer. 33. 9. 

Q. The prophets promised good things then to Qua- 
kers : What becometh of those that tremble not, and are 
not such 1 

A. Hear now this, O foolish people ! and without un- 
derstanding; which have eyes, and see not; which have 
ears, and hear not : Fear ye not me, saith the Lord ; will 
ye not tremble at my presence? &>c. Jer. 5. 21, 22. 

Q. Are then all God's children Quakers? And are 
we commanded to quake or tremble in order to our salva- 
tion, both under the law, and now under the gospel ? 



CATECHISM. 59 

A. Serve the Lord with fear, and rejoice with trem- 
bling. Psalm 2. 11. 

1 make a decree, that in every dominion of my king- 
dom, men tremble and fear before the God of Daniel ; for 
he is the living God, and steadfast for ever. Dan. 6. 26. 

Work out your own salvation with fear and trembling. 
Phil. 2. 12. 

Q. What be the chief commandments 7 

A. Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind. This 
is the first and great commandment, and the second is 
like unto it. Thou shalt love thy neighbour as thyself. 
On these two commandments hang all the law and the 
prophets. Mat. 22. 37 to 40. 

Q. What ought a Christian to seek after in the first 
place 1 

A. Seek ye first the kingdom of God and his right- 
eousness, and all these things shall be added unto you. 
Mat. 6. 33. 

Q. How ought Christians to behave themselves in this 
world ? 

A. But this I say, brethren, the time is short : it re- 
maineth, that both they that have wives, be as though 
they had none ; and they that weep, as though they wept 
not ; and they that rejoice, as though they rejoiced not ; 
and they that buy, as though they possessed not ; and 
they that use this world, as not abusing it ; for the fashion 
of this world passeth away. 1 Cor. 7. 29, 30, 31. 

Q. What saith the apostle Paul further, as that which 
is fit for Christian men and women to be found in ? 

A. I will therefore, that men pray every where, lifting 
up holy hands, without wrath and doubting. In like 
manner also, that women adorn themselves in modest ap- 
parel, with shame-facedness and sobriety ; not with broi- 
dered hair, or gold, or pearls, or costly array ; but (which 
becometh women professing godliness) with good works. 
1 Tim. 2. 8, 9, 10. 

Q. I observe the apostle is much against the vanity and 
superfluity of clothes among Christians ; what saith Peter 
to this ? 

A. Whose adorning, let it not be that outward adorn- 



60 Barclay's catechism. 

ing of plaiting the hair, or wearing of gold, or of putting 
on of apparel: but let it be the hidden man of the heart, in 
that which is not corruptible ; even the ornament of a meek 
and quiet Spirit, which is in the sight of God of great price. 
1 Pet. 3. 3, 4. 

Q. The apostle is very plain there : but what saith the 
scripture, as to respect of persons among Christians ? 

A. My brethren, have not the faith of our Lord Jesus 
Christ, the Lord of glory, with respect of persons. For 
if there come unto your assembly a man with a gold ring, 
in goodly apparel ; and there come in also a poor man, in 
vile raiment ; and ye have respect to him that weareth 
the gay clothing, and say unto him, set thou here in a 
good place ; and say to the poor, stand thou there, or sit 
here under my foot-stool : Are ye not then partial in your- 
selves, and are become judges of evil thoughts ? Hearken 
my beloved brethren, hath not God chosen the poor of 
this world, rich in faith, and heirs of the kingdom, which 
he hath promised to them that love him? But ye have 
despised the poor. Do not rich men oppress you, and 
draw you before the judgment-seats ? Do they not blas- 
pheme that worthy name by the which ye are called? If 
ye fulfil the royal law, according to the scripture, Thou 
shalt love thy neighbour as thyself, ye do well : but if ye 
have respect to persons, ye commit sin, and are convinced 
of the law as transgressors. James 2. 1 to 9. 

Q. Though that be indeed sufficient to reprove the dif- 
ferent ranks among Christians, upon the account of riches 
or birth ; yet is there not a relative respect among Chris- 
tians, as betwixt master and servant? What admonition 
gives the apostle in this case ? 

A. Servants, be obedient to them that are your mas- 
ters, according to the flesh, with fear and trembling, in 
singleness of your heart, as unto Christ: not with eye- 
service, as men-pleasers, but as the servants of Christ, 
doing the will of God from the heart ; with good will do- 
ing service, as to the Lord, and not to men : knowing 
that whatsoever good thing any man doth, the same shall 
he receive of the Lord, whether he be bond or free. And 
ye masters, do the same things unto them, forbearing 
threatening, knowing that your master also is in heaven ; 



Barclay's catechism. 61 

neither is there respect of persons with him. Eph. 6. 
5 to 9. 

Servants, obey in all things your masters, according 
to the flesh, not with eye-service, as men pleasers, but in 
singleness of heart, fearing God : And whatsoever ye do, 
do it heartily, as to the Lord, and not unto men ; know- 
ing that of the Lord ye shall receive the reward of the 
inheritance ; for ye serve the Lord Christ. But he that 
doeth wrong, shall receive for the wrong which he hath 
done ; and there is no respect of persons. Col. 3. 22 
to 25. 

Masters, give unto your servants that which is just and 
equal, knowing that ye also have a master in heaven. 
Col. 4. 1. 

Let as many servants as are under the yoke, count their 
own masters worthy of all honour ; that the name of God, 
and his doctrine be not blasphemed. And they that have 
believing masters, let them not despise them, because they 
are brethren ; but rather do them service, because they are 
faithful and beloved, partakers of the benefit. These things 
teach and exhort. 1 Tim. 6. 1, 2. 

Exhort servants to be obedient unto their own masters* 
and to please them well in all things ; not answering 
again, not purloining, but showing all good fidelity ; that 
they may adorn the doctrine of God our Saviour in all 
things. Tit. 2. 9, 10. 

Servants, be subject to your masters with all fear, not 
only to the good and gentle, but also to the froward : for 
this is thank-worthy, if a man for conscience toward God 
endure grief, suffering wrongfully: for what glory is it, 
if when ye be buffeted for your faults, ye shall take it 
patiently? but if when ye do well, and suffer for it, ye take 
it patiently ; this is acceptable with God, For even here- 
unto were ye called, because Christ also suffered for us, 
leaving us an example, that ye should follow his steps. 
1 Pet. 2. 18 to 21. 

Q. What good admonitions gives the scripture, as to 
the relation betwixt parents and children ? 

A. Children, obey your parents in the Lord, for this is 
right. Honour thy father and thy mother, (which is the 
6 



62 Barclay's catechism. 

first commandment with promise) that it may be well 
with thee, and thou mayest live long on the earth. And 
ye fathers, provoke not your children to wrath ; but bring 
them up in the nurture and admonition of the Lord. Eph. 
6. 1 to 4. 

Children, obey your parents in all things ; for this is 
well pleasing unto the Lord. Fathers, provoke not your 
children to anger lest they be discouraged. Col, 3. 20, 
21. 

Q. What between husbands and wives? 

A. Wives, submit yourselves unto your own husbands, 
as unto the Lord. For the husband is the head of the 
wife, even as Christ is the head of the church ; and he is 
the Saviour of the body. Therefore, as the church is 
subject unto Christ, so let the wives be to their own hus- 
bands in every thing. Husbands, love your wives, even 
as Christ also loved the Church, and gave himself for it ; 
so ought men to love their wives as their own bodies; 
he that loveth his wife, loveth himself. For this cause 
shall a man leave his father and mother, and shall be 
joined unto his wife, and they two shall be one flesh. 
Nevertheless, let every one of you in particular so love 
his wife, even as himself; and the wife see that she rever- 
ence her husband. Eph. 5. 22 to 25, and 28, 31, 33. 

Husbands, love your wives, and be not bitter against 
them. Col. 3. 19. 

Likewise, ye wives, be in subjection unto your own 
husbands ; that if any obey not the word, they also may 
without the word be won by the conversation of the 
wives, while they behold your chaste conversation coupled 
with fear. Likewise ye husbands, dwell with them accord- 
ing to knowledge, giving honour unto the wife, as unto the 
weaker vessel, and as being heirs together of the grace 
of life, that your prayers be not hindered. 1 Pet* 3. 
1,2,7. 

Q. What is the armour of a true Christian, and where- 
with ought he to wrestle? 

A. Put on the whole armour of God, that ye may be 
able to stand against the wiles of the devil : For we wrestle 
not against flesh and blood, but against principalities, 
against powers, against the rulers of the darkness of this 



Barclay's catechism. 63 

world, against spiritual wickedness in high places. Where- 
fore take unto you the whole armour of God, that ye may 
be able to withstand in the evil day, and having done all, 
to stand. Stand therefore, having your loins girt about 
with truth, and having on the breast-plate of righteousness, 
and your feet shod with the preparation of the gospel 
of peace : Above all, taking the shield of faith, where- 
with ye shall be able to quench all the fiery darts of the 
wicked. And take the helmet of salvation, and the 
sword of the Spirit, which is the word of God. Eph. 6. 
11 to 17. 

Q. What are Christians' weapons, and for what end ? 

A. For though we walk in the flesh, we do not war after 
the flesh ; for the weapons of our warfare are not carnal, 
but mighty through God, to the pulling down of strong 
holds, casting down imaginations, and every high thing that 
exalteth itself against the knowledge of God, and bringing 
into captivity every thought to the obedience of Christ. 
2 Cor. 10. 3, 4, 5. 

Q. Ought strife and envy to be among Christians ? 

A. Who is a wise man, and endued with knowledge 
amongst you ? let him show out of a good conversation his 
works with meekness of wisdom. But if ye have bitter 
envying and strife in your hearts, glory not, and lie not 
against the truth. This wisdom descendeth not from 
above, but is earthly, sensual, devilish. For where envy- 
ing and strife is, there is confusion and every evil work. 
But the wisdom that is from above, is first pure, then 
peaceable, gentle, and easy to be entreated, full of mercy 
and good fruits, without partiality, and without hypocrisy. 
And the fruit of righteousness is sown in peace of them 
that make peace. James 3. 13 to 18. 

Q. Ought wars to be among Christians ? From whence 
proceed they? 

A. From whence come wars and fightings among you? 
Come they not hence, even of your lusts, that war in your 
members ? Ye lust, and have not ; ye kill and desire to 
have, and cannot obtain ; ye fight and war, yet ye nave 
not, because ye ask not. James 4. 1, 2. 

Q. What saith Christ even of defensive war ? 

A. But I say unto you, that ye resist not evil ; but 



64. Barclay's catechism. 

whosoever shall smite thee on thy right cheek, turn to hirn 
the other also. Mat. 5. 39. 

But 1 say unto you which hear, Love your enemies ; do 
good to them which hate you : bless them that curse you, 
and pray for them which despitefully use you. And unto 
him that smiteth thee on the one cheek, offer also the other; 
and him that taketh away thy cloak, forbid not to take thy 
coat also. Lvlce 6. 27 to 29. 

Q. What say the apostles? 

A. Recompense to no man evil for evil. Rom. 12. 17. 

Not rendering evil for evil, or railing for railing ; but 
contrarywise, blessing ; knowing that ye are thereunto 
called, that ye should inherit a blessing. 1 Pet* 3. 9. 

See that none render evil for evil unto any man ; but 
ever follow that which is good, both among yourselves, and 
to all men. 1 Thes. 5. 15. 

Q. It was lawful of old to swear ; and an oath for con- 
firmation was to them an end of all strife : Is it not lawful 
for Christians also to swear? 

A. Again, ye have heard that it hath been said by them 
of old time, Thou shalt not forswear thyself, but shalt per- 
form unto the Lord thine oaths. But I say unto you, Swear 
not at all ; neither by heaven, for it is God's throne ; nor 
by the earth, for it is his footstool ; neither by Jerusalem, 
for it is the city of the great King: neither shalt thou swear 
by thy head, because thou canst not make one hair white 
or black. But let your communication be yea, yea ; nay, 
nay ; for whatsoever is more than these, cometh of evil. 
Mat. 5. 33 to 37. 

But above all things, my brethren, swear not ; neither 
by heaven, neither by the earth, neither by any other oath; 
but let your yea be yea, and your nay, nay ; lest ye fall 
into condemnation. James 5. 12. 

Q. Is it fit for Christians or believers to receive carnal 
and worldly honour one from another ? 

A. How can ye believe which receive honour one of 
another, and seek not the honour that cometh from God 
only ? John 5. 44. 

Q. Doth God allow us to give flattering titles to men? 

A. Let me not, I pray you, accept any man's person ; 
neither let me give flattering titles unto man ; for I know 



Barclay's catechism. 65 

not to give flattering titles ; in so doing my Maker would 
soon take me away. Job 32. 21, 22. 

Q. What should we say to such as quarrel with us for 
speaking proper sound words, as thou to one, you to 
many ; which is Christ's and the saints' language in the 
scripture ? 

A. If any man teach otherwise, and consent not to 
wholesome words, even the words of our Lord Jesus Christ, 
and to the doctrine which is according to godliness ; he is 
proud, knowing nothing, but doting about questions and 
strifes of words, whereof cometh envy, strife, railings, evil- 
surmisings. 1 Tim. 6. 3, 4. 

Hold fast the form of sound words, which thou hast 
heard of me, in faith and love, which is in Christ Jesus. 
2 Tim. 1. 13. 

Q. What is the great commandment given by Christ to 
his disciples, as that which even declareth them to be such, 
and is also pressed by his apostles? 

A. A new commandment I give unto you, that ye love 
one another; as I have loved you, that ye also love one an- 
other. By this shall all men know that ye are my disci- 
ples, if ye have love one to another. John 13. 34, 35. 

This is my commandment, that ye love one another, as 
I have loved you. These things I command you, that ye 
love one another. John 15. 12, 17. 

Be ye therefore followers of God, as dear children ; and 
walk in love, as Christ also hath loved us, and hath given 
himself for us, an offering and a sacrifice to God for a 
sweet smelling savour. Eph. 5. 1, 2. 

If any man say, I love God, and hateth his brother, he 
is a liar ; for he that loveth not his brother whom he hath 
seen, how can he love God whom he hath not seen ? and 
this commandment have we from him, that he who loveth 
God, love his brother also. 1 John 4. 20, 21. 

Q. Is humility very needful to Christians? like what 
must we be ere we can enter the kingdom? 

A. And Jesus, said, Verily, I say unto you, except ye 
be converted, and become as little children, ye shall not 
enter into the kingdom of heaven. Whosoever therefore 
shall humble himself as this little child, the same is great- 
est in the kingdom of heaven. Mat. 18. 3, 4. 
6* 



66 BARCLAY^ CATECHISM. 

Q. Ought Christians to lord over one another? what 
rule giveth Christ in this case ? 

A. But Jesus called them unto him and said, Ye know 
that the princes of the Gentiles exercise dominion over 
them ; and they that are great, exercise authority upon 
them. But it shall not be so among you ; but whosoever 
will be great among you, let him be your minister. And 
whosoever will be chief among you, let him be your ser- 
vant. Even as the Son of man came not to be ministered 
unto, but to minister, and to give his life a ransom for 
many. Mat. 20. 25 to 28. 

Q. How then are Christians in this world ? 

A. Behold I send you forth as sheep in the midst of 
wolves ; be ye therefore wise as serpents, and harmless as 
doves. Mat. 10. 16. 

Go your ways ; behold, I send you forth as lambs among 
wolves. Luke 10. 3. 

Q. Are we then to expect affliction and persecution here? 

A. And ye shall be hated of all men for my name's 
sake ; but he that endureth to the end shall be saved. 
Mat. 10. 42.— Mark 13. 13. 

And ye shall be hated of all men for my name's sake. 
Luke 21. 17. 

If the world hate you, ye know that it hated me before 
it hated you; if ye were of the world, the world would 
love his own ; but because ye are not of the world, but I 
have chosen you out of the world, therefore the world 
hateth you. John 15. 18, 19. 

These things I have spoken unto you, that in me ye 
might have peace. In the world ye shall have tribula- 
tion ; but be of good cheer, I have overcome the world. 
John 16. 33. 

And all that will live godly in Christ Jesus shall suffer 
persecution. 2 Tim. 3. 12. 

Q. Ought we then to fear persecution ? 

A. Fear them not which kill the body, but are not able 
to kill the soul ; but rather fear him who is able to destroy 
both soul and body in hell. Mat. 10. 28. 

And I say unto you, my friends, be not afraid of them 
that kill the body, and after that, have no more that they 
can do. But I will forewarn you whom ye shall fear; 



Barclay's catechism. 67 

Fear him which after he hath killed, hath power to cast 
into hell, yea, I say unto you, fear him. Luke 12. 4, 5. 

Q. What advantage is to them that suffer persecution 
cheerfully, and hazard to them that shun it? 

A. Blessed are they which are persecuted for right- 
eousness sake, for theirs is the kingdom of heaven. Mat. 
5. 10. 

But if ye suffer for righteousness sake, happy are ye; 
and be not afraid of their terror, neither be troubled. 1 
Pet. 3. 14. 

Whosoever therefore shall confess me before men, him 
will I confess also before my Father which is in heaven. 
But whosoever shall deny me before men, him will I also 
deny before my Father which is in heaven. He that loveth 
father or mother more than me, is not worthy of me. And 
he that taketh not his cross, and followeth after me, is not 
worthy of me. He that findeth his life shall lose it, and 
he that loseth his life for my sake shall find it. Mat. 10. 
32, 33, 37 to 39. 

Also, I say unto you, Whosoever shall confess me be- 
fore men, him shall the Son of man also confess before 
the angels of God. But he that denies me before men, shall 
be denied before the angels of God. Luke 12. 8, 9. 

Then saith Jesus unto his disciples, If any man will 
come after me, let him deny himself, and take up his cross, 
and follow me. For whosoever will save his life shall lose 
it ; and whosoever will lose his life for my sake shall find 
it. Mat. 16. 24, 25. 

If we suffer, we shall also reign with him ; if we deny 
him, he also will deny us. 2 Tim. 2. 12. 

If any man come to me, and hate not his father and mo- 
ther, and wife and children, and brethren and sisters, yea, 
and his own life, he cannot be my disciple. Luke 14. 26. 

And he said to them all, If any man will come after me, 
let him deny himself, and take up his cross daily and fol- 
low me. For whosoever will save his life, shall lose it ; 
but whosoever will lose his life for my sake, the same shall 
save it. Luke 9. 23, 24. 

And when he had called the people to him, with his 
disciples also, he said unto them, Whosoever will come 
after me, let him deny himself, and take up his cross and 



68 Barclay's catechism. 

follow me. For whosoever will save his life, shall lose it: 
but whosoever shall lose his life, for my sake and the gos- 
pel's, the same shall save it. Mark 8. 34, 35. 

Q. There is nothing more certain, according to these 
scriptures, than that Christians must suffer persecution in 
this world, even in their persons and estates ; but shall they 
not also suffer in their good names, in being accounted 
blasphemers, hereticks and deceivers 1 

A. The disciple is not above his master, nor the ser- 
vant above his lord. It is enough for the disciple, that 
he be as his master, and the servant, as his lord : if they 
have called the master of the house Beelzebub ; how much 
more shall they call them of his household? Mat. 10. 
24, 25. 

Blessed are ye when men shall revile you, and persecute 
you, and shall say all manner of evil against you falsely 
for my sake. Mat. 5. 11. 

Then they suborned men which said, We have heard 
him speak blasphemous words against Moses, and against 
God. And they stirred up the people, and the elders, and 
the scribes, and came upon him, and caught him, and 
brought him to the council. Acts 6. 11, 12. 

And when they found them not, they drew Jason and 
certain brethren, to the rulers of the city, crying, These 
that have turned the world upside down, are come hither 
also. Acts 17. 6. 

But this I confess unto thee, that after the way, which 
they call heresy, so worship I the God of my fathers ; be- 
lieving all things which are written in the law and the 
prophets. Acts 24, 14. 

Being defamed, we entreat; we are made as the filth 
of the world, and are the off-scouring of all things unto 
this day. 1 Cor. 4. 13. 

By honour and dishonour, by evil report and good re- 
port, as deceivers, and yet true. 2 Cor. 6. 8. 

Q. It is easily apparent from what is mentioned, that 
Christians are to expect persecution and tribulation ; and 
that they are always the sheep, and never the wolves ; the 
persecuted, and never the persecutors ; the afflicted, and 
not the afflicters ; the reproached, and not the reproach- 
ers : Is it not fit then that Christians be so far from per- 



Barclay's catechism. 69 

secuting others, that they ought to pray for their persecu- 
tors 1 Is this Christ's command ? 

A. But I say unto you, love your enemies ; bless them 
that curse you, do good to them that hate you, and pray 
Tor them which despitefully use you and persecute you. 
Mat. 5. 44. 

Q. Was this Christ's own practice ? 

A. Then said Jesus, Father, forgive them, for they know 
not what they do, &c. Lvke 23. 34. 

Q. Is Christ herein to be our example ? 

A. For even hereunto were ye called, because Christ 
also suffered for us, leaving us an example, that ye 
should follow his steps, who did no sin, neither was guile 
found in his mouth : who when he was reviled, reviled 
not again ; when he suffered, he threatened not, but com- 
mitted himself unto him that judgeth righteously. 1 Pet. 
2. 21, 22, 23. 

Q. Is there an instance of any saint in scripture who 
followed his example herein? 

A. And he kneeled down, and cried, with a loud voice, 
Lord, lay not this sin to their charge, &c. Acts 7. 60. 

Q. It appears by all these scriptures, that Christianity 
consisteth in the exercise of fear and trembling, humility, 
patience and self-denial : What ought we then to think 
of such who place much of their religion in abstaining 
from marriage, and certain meats ; worshipping of angels, 
and other such acts of voluntary humility ? 

A. Now the Spirit speaketh expressly, that in the lat- 
ter times some shall depart from the faith, giving heed to 
seducing spirits, and doctrines of devils ; speaking lies in 
hypocrisy ; having their conscience seared as with a hot 
iron, forbidding to marry, and commanding to abstain 
from meats, which God hath created to be received with 
thanksgiving of them which believe and know the truth. 
1 Tim. 4. 1, 2, 3. 

Let no man beguile you of your reward, in a voluntary 
humility, and worshipping of angels, intruding into those 
things which he hath not seen, vainly puffed up by his 
fleshly mind. Col. 2. 18. 



70 Barclay's catechism. 

CHAPTER XIII. 

Concerning Magistracy. 

Q. "What is the duty of a magistrate? 

A. The God of Israel said, the Rock of Israel spake 
to me : He that ruleth over men must be just, ruling in 
the fear of God. 2 Sam. 23. 3. 

Q. What do the scriptures speak of the duty of such 
as are under authority? 

A. Let every soul be subject to the higher powers ; for 
there is no power but of God : the powers that be, are or- 
dained of God. Whosoever therefore resists the power 
resists the ordinance of God ; and they that resist, shall 
receive to themselves damnation. For rulers are not a 
terror to good works, but to the evil. Wilt thou then not 
be afraid of the power ? do that which is good, and thou 
shalt have praise of the same ; for he is the minister of 
God to thee for good. But if thou do that which is evil, 
be afraid ; for he beareth not the sword in vain : for he is 
the minister of God, a revenger to execute wrath upon 
him that doth evil. Wherefore ye must needs be subject, 
not only for wrath, but also for conscience sake. Rom. 
13. 1 to 5. 

Submit yourselves to every ordinance of man for the 
Lord's sake ; whether it be to the king, as supreme ; or 
unto governors, as unto them that are sent by him, for the 
punishment of evil doers, and for the praise of them that 
do well. For so is the will of God, that with well doing 
ye may put to silence the ignorance of foolish men. 1 Pet. 
2. 13 to 15. 

Q. Ought tribute to be paid to them ? 

A. For, for this cause pay ye tribute also ; for they are 
God's ministers, attending continually upon this very thing. 
Render therefore to all their dues; tribute to whom tribute 
is due, custom to whom custom, fear to whom fear, honour 
to whom honour. Rom. 13. 6, 7. 

Then saith he unto them, Render therefore unto Caesar 
the things which are Caesar's, and unto God the things 
that are God's. Mat. 22. 21. 



Barclay's catechism. 71 

Q. Are we obliged to obey magistrates in such things 
as we are persuaded in our minds are contrary to the 
commands of Christ 1 

A. And they called them, and commanded them not to 
speak at all, nor teach in the name of Jesus. But Peter 
and John answered and said unto them, Whether it be 
right in the sight of God, to hearken unto you more than 
unto God, judge ye. For we cannot but speak the things 
which we have seen and heard. Acts 4. 18 to 20. 

And when they had brought them, they set them before 
the council ; and the high priest asked them, saying, Did 
not we straitly command you, that ye should not teach 
in this name ? and behold, ye have filled Jerusalem with 
your doctrine, and intend to bring this man's blood upon 
us. Then Peter and the other apostles answered and 
said, We ought to obey God rather than men. Acts 5. 
27, 28, 29. 

Q. What ought to be magistrates' behaviour in such 
cases, according to the counsel of wise Gamaliel ? 

A. Then stood there up one in the council, a Pharisee, 
named Gamaliel, a doctor of the law, had in reputation 
among all the people, and commanded to put the apostles 
forth a little space, and said unto them, Ye men of Israel, 
take heed to yourselves, what ye intend to do, as touching 
these men. And now I say unto you, refrain from these 
men, and let them alone ; for if this counsel, or this work, 
be of men, it will come to nought : but if it be of God, ye 
cannot overthrow it, lest haply ye be found even to fight 
against God. Acts 5. 34, 35, 38, 39. 

Q. What command giveth Christ to his people under the 
gospel, in relation to this matter? how doth he hold forth 
their duty under the parable of the tares ? 

A. So the servants of the householder came and said unto 
him, Sir, didst thou not sow good seed in thy field 1 From 
whence then hath it tares ? He said unto them, An enemy 
hath done this. The servants said unto him, Wilt thou then 
that we go and gather them up ? but he said, Nay ; lest 
while ye gather up the tares, ye root up also the wheat 
with them. Mat. 13. 27, 28, 29. 

Q. Doth he explain these tares, of the wicked, whom 
the godly must not take upon them to cut off, lest through 



72 Barclay's catechism. 

mistake they hurt the good ; but leave it to God, to do it 
by his angels ? 

A. The field is the world ; the good seed are the children 
of the kingdom; but the tares are the children of the wicked 
one : the enemy that sowed them is the devil ; the harvest 
is the end of the world, and the reapers are the angels. 
As therefore the tares are gathered and burnt in the fire, 
so shall it be in the end of this world. The Son of man 
shall send forth his angels, and they shall gather out of his 
kingdom all things that offend, and them which do iniquity. 
Mat. 13. 38 to 41. 

CHAPTER XIV. 

Concerning the Resurrection. 

Q. What saith the scripture of the resurrection of the 
dead? 

A. And have hope towards God, which they themselves 
also allow, that there shall be a resurrection of the dead, 
both of the just and unjust. Acts 24. 15. 

Q. To what different end shall the good be raised from 
the bad, and how are they thereunto reserved ? 

A. Marvel not at this, for the hour is coming, in the 
which all that are in the graves shall hear his voice, and 
shall come forth ; they that have done good, unto the 
resurrection of life ; and they that have done evil, unto 
the resurrection of damnation. John 5. 28, 29. 

But the heavens and the earth, which are now, by the 
same word are kept in store, reserved unto fire, against 
the day of judgment, and perdition of ungodly men. 
2 Pet. 3. 7. 

Q. What must be answered to such as ask, how the 
dead are raised, and with what body ? 

A. Thou fool, that which thou sowest is not quickened 
except it die. And that which thou sowest, thou sowest 
not that body that shall be, but bare grain, it may chance 
of wheat, or of some other grain. But God giveth it a 
body as it hath pleased him, and to every seed his own 
body. All flesh is not the same flesh ; but there is one 
kind of flesh of men, another flesh of beasts, another of 



Barclay's catechism. 73 

fishes, and another of birds. There are also celestial 
bodies, and bodies terrestrial ; but the glory of the celes- 
tial is one, and the glory of the terrestrial is another. 
There is one glory of the sun, and another glory of the 
moon, and another glory of the stars ; for one star dif- 
fereth from another star in glory. So also is the resur- 
rection of the dead. It is sown in corruption, it is raised 
in incorruption : it is sown in dishonour, it is raised in 
glory : it is sown in weakness, it is raised in power ; it is 
sown a natural body, it is raised a spiritual body. There 
is a natural body, and there is a spiritual body. 1 Cor 
15. 36 to 44. 

Q. The apostle seems to be very positive, that it is not 
that natural body, which we now have, that shall rise ; but 
a spiritual body. 

A. Now this I say, brethren, that flesh and blood can- 
not inherit the kingdom of God ; neither doth corruption 
inherit incorruption. Behold I show you a mystery ; we 
shall not all sleep, but we shall all be changed in a mo- 
ment, in the twinkling of an eye, at the last trump ; for 
the trumpet shall sound, and the dead shall be raised in- 
corruptible, and we shall be changed. For this corruptible 
must put on incorruption ; and this mortal must put on 
immortality. So when this corruptible shall have put on 
incorruption, and this mortal shall have put on immor- 
tality, then shall be brought to pass the saying that is 
written, Death is swallowed up in victory ; O Death, 
where is thy sting? O Grave, where is thy victory? 1 
Cor. 15. 50 to 55. 



74 A SHOET INTRODUCTION TO 

CHAPTER XV. 

A short introduction to the Confession of Faith, 

Having thus largely and evidently performed the chief 
part of that which I promised in this treatise, in giving a 
full account of our principles in plain scripture words, and 
also answering by the scriptures the chief and main objec- 
tions made against us, I come to a confession of faith, in 
which I shall not be so large ; for that I judge it not con- 
venient to make an inter-repetition of all the scriptures 
before mentioned, which if needful, the reader may easily 
observe, were not very difficult to do. But whereas a 
confession of faith calleth rather for an affirmative account 
of one's own faith, than for the solution of objections, or any 
thing of debate in a discursive way, which is both more 
properly and pertinently performed in a catechism ; there- 
fore I have here only done so. I am necessitated some- 
times to intermix some words for coherence of the matter, 
as sometimes (and,) and sometimes (therefore,) and the like, 
but not such as any ingenuous person can affirm, do add to 
the matter; or that may anywise justly be reckoned a 
comment or meaning: and therefore to avoid the censure 
of the most curious carping critic, these are marked with 
a different character. Likewise, unless I should have 
ridiculously offered to publish incongruous grammar, there 
was a true need sometimes to change the mood and person 
of a verb : in all which places, whosoever will look to the 
words, shall find it is done upon no design to alter any whit 
the naked import of them : as for instance, where Christ 
says, I am the light of the world : were it proper for me 
to write thus, I am the light, &c? or can it be reckoned any 
whit contradicting my purpose or promise to write, Christ 



THE CONFESSION OF FAITH. 75 

is the light, where the first person is changed to the third; 
also, sometimes I express things which are necessarily- 
understood, as when any of the apostles say, we ; there, 
instead of we y I write apostles ; and where they say you, 
speaking to the saints ; there I mention saints instead of 
it, for the connexion of the sentence sometimes requires 
it ; as in the first article, in mentioning that of 1 John 1. 5. 
concerning God's being light, and in such like cases, which 
I know no impartial reader would have quarrelled with, 
though wanting this apology, which I judged meet to pre- 
mise, knowing there is a generation, who when they can- 
not find any real or substantial ground against truth and 
its followers, will be cavilling at such little niceties ; there* 
fore such may see this objection is obviated. 



CHAPTER XVI. 

A CONFESSION OF FAITH. 

CONTAINING XXIII ARTICLES. 



ARTICLE I. 

Concerning GOD, and the true and saving knowledge 

of Him. 

There is one God. 1 Who is a spirit. 2 And this is 
the message which the apostles heard of him, and declared 
unto the saints, that he is light, and in him is no dark 
ness at all. 3 There are three that bear record in heaven, 
the Father, the Word, and the Holy Ghost, and these 
three are one. 4 The Father is in the Son, and the Son is 
in the Father. 5 No man knoweth the Son, but the Father ; 
neither knoweth any man the Father, but the Son, and he 
to whomsoever the Son will reveal him. 6 The Spirit 
searcheth all things, yea the deep things of God. 7 For 
the things of God knoweth no man but the Spirit of God : 
now the saints have received not the spirit of the world, 
but the Spirit which is of God, that they might know the 
things which are freely given them of God. 8 For the Com- 
forter, which is the Holy Ghost, whom the Father sends in 
Chrisfs name, he teacheth them all things, and bringeth 
all things to their remembrance. 9 



ARTICLE II. 

Concerning the Guide and Rule of Christians. 

Christ prayed to the Father, and he gave the saints 
another Comforter, that was to abide with them for ever, 

(1) Eph. 4. 6.— 1 Cor. 8. 4. 6. (2) John 4. 24. (3) 1 John 

1. 5. (4) Ch. 5. 7. (5) John 10. 38. and 14. 10, 11, and 

5. 26. (6) Mat. 11. 27. Luke 10. 22. (7) 1 Cor. 2. 10. 

(8) 1 Cor. 2. 11, 12. (9) John 14. 26. 

(76) 



CONFESSION OF FAITH. 77 

even the Spirit of Truth, whom the world cannot receive, 
because it seeth him not, nor knoweth him ; but the saints 
know him ; for he dwelleth with them, and is to be in 
them. 1 Now if any man have not the Spirit of Christ, he 
is none of his : For as many as are led by the Spirit of 
God, they are the sons of God. 2 For this is the covenant 
that God hath made with the house of Israel, he hath put 
his laws in their mind, and writ them in their hearts ; and 
they are all taught of God. 3 And the anointing, which 
they have received of him, abideth in them; and they need 
not that any man teach them, but as the same anointing 
teacheth them of all things, and is truth, and is no lie. 4 



ARTICLE III. 

Concerning the Scriptures. 

Whatsoever things were written aforetime, were writ- 
ten for our learning, that we through patience and comfort 
of the scriptures might have hope. 5 Which are able to 
make wise unto salvation, through faith which is in Christ 
Jesus : All scripture being given by inspiration of God, 
and is profitable for doctrine, for reproof, for correction, for 
instruction in righteousness, that the man of God may be 
perfect, thoroughly furnished unto all good works. 6 No 
prophecy of the scripture is of any private interpretation ; 
for the prophecy came not in old time by the will of man, 
but holy men of God spake as they were moved by the 
Holy Ghost. 7 



ARTICLE IV. 

Concerning the Divinity of Christ, and his being from 

the Beginning, 

In the beginning was the Word, and the Word was with 
God, and the Word was God ; the same was in the be- 

(1) John 14. 16, 17. (2) Rom. 8. 9, 14. (3) Heb. 8. 10, 11. 

(4) 1 John 2. 27. (5) Rom. 15. 4. (6) 2 Tim. 3. 15, 16, 17. 

(7) 2 Pet. 1. 20, 21. 

7 # 



78 



CONFESSION OF FAITH. 



ginning with God; all things were made by him, and 
without him was not any thing made that was made. 1 
"Whose goings forth have been from of old, from everlast- 
ing. 2 For God created all things by Jesus Christ. 3 Who 
being in the form of God, thought it not robbery to be 
equal with God. 4 And his name is called Wonderful, 
Counsellor, the Mighty God, the Everlasting Father, the 
Prince of Peace. 5 Who is the image of the invisible God, 
the first-born of every creature. 6 The brightness of the 
Father's glory, and the express image of his substance. 7 
Who was clothed with a vesture dipt in blood; and his name 
is called the Word of God. 8 In him dwelleth all the fulness 
of the Godhead bodily. 9 And in him are hid all the trea- 
sures of wisdom and knowledge. 10 



ARTICLE V. 

Concerning his Appearance in the Flesh, 

The Word was made flesh. 11 For he took not on him 
the nature of angels ; but he took on him the seed of Abra- 
ham, being in all things made like unto his brethren. 12 
Touched with a feeling of our infirmities ; and in all things 
tempted, like as we are, yet without sin. 13 He died for our 
sins, according to the scriptures ; and he was buried, and 
he rose again the third day, according to the scriptures. 14 



ARTICLE VI. 

Concerning the End and Use of that Appearance. 

God sent his own Son in the likeness of sinful flesh, 
and for sin condemned sin in the flesh. 15 For this pur- 
pose the Son of God was manifested, that he might de- 

(1) John 1. 1, 2, 3. (2) Micah 5. 2. (3) Eph. 3. 9 

v 4) Phil. 2. 6. (5) Isa. 9. 6. (6) Col. 1. 15. (7) Heb. 1. 3. 

(8) Rev. 19. 13. (9) Col. 2. 9. (10) Ver. 3. (11) John 1. 14. 

(12) Heb. 2. 16, 17. (13) Ch. 4. 15. (14) 1 Cor. 15. 3, 4. 

'15) Rom. 8. 3. 



CONFESSION OF FAITH. 79 

stroy the works of the devil. 1 Being manifested to take 
away our sins. 2 For he gave himself for us, an offering 
and a sacrifice to God for a sweet smelling savour. 3 Hav- 
ing obtained eternal redemption for us. 4 And through 
the eternal Spirit offered himself without spot unto God to 
purge our consciences from dead works, to serve the living 
God. 5 He was the Lamb that was slain from the founda- 
tion of the world. 6 Of whom the fathers did all drink; 
for they drank of that spiritual Rock that followed them, 
and that Rock was Christ. 7 Christ also suffered for us, 
leaving us an example, that we should follow his steps. 8 
For we are to bear about in the body, the dying of the 
Lord Jesus, that the life also of Jesus might be made ma- 
nifest in our body, being alway delivered unto death for 
Jesus's sake, that the life also of Jesus maybe made manifest 
in our flesh. 9 That tee may know him, and the power of 
his resurrection, and the fellowship of his sufferings, being 
made conformable to his death. 10 



ARTICLE VII. 

Concerning the inward manifestation of Christ. 

God dwelieth with the contrite and humble in spirit. 11 
For he hath said, He will dwell in them and walk in them. 12 
And Christ standeth at the door, and knocketh ; if any man 
hear his voice, and open the door, he will come in to him, 
and sup with him, and he with him. 13 And therefore ought 
we to examine our selves, and prove our own selves, know- 
ing how that Christ is in us except we be reprobates. 14 
For this is the riches of the glory of the mystery, which 
God would make known among (or rather IN) the Gen- 
tiles, Christ in you, the hope of glory. 15 

(1) 1 John 3. 8. (2) Ver. 5. (3) Eph. 5. 2. (4) Heb. 9. 12. 
(5) Ver. 14. (6) Rev. 5. 8, & 12, 13. 8. (7)1 Cor. 10. 1 to 4. 

(8) 1 Pet, 2. 21, (9) 2 Cor. 4. 10, 11. (10) Phil. 3. 10. (11) Isa. 
57. 15. (12) 2 Cor. 6. 16. (13) Rev. 3. 20. (14) 2 Cor. 13. 5. 
(15) Col. 1. 27. 



80 CONFESSION OP FAITH. 

ARTICLE VIII. 

Concerning the New Birth. 

Except a man be born again, he cannot see the kingdom 
of God. 1 Therefore ought we to put off the old man with 
his deeds, and put on the new man, which is renewed in 
knowledge after the image of him that created him, and 
which after God is created in righteousness and true holi- 
ness. 2 For henceforth know we no man after the flesh ; 
yea, though we have known Christ after the flesh, yet now 
henceforth know we him no more. 3 For if any man be in 
Christ, he is a new creature, old things are passed away ; 
behold, all things are become new. 4 For such have put 
on the Lord Jesus Christ. 5 And are renewed in the spirit 
of their minds. 6 For as many as have been baptised into 
Christ, have put on Christ. 7 Being born again, not of 
corruptible seed, but of incorruptible, by the word of God, 
which liveth and abideth for ever. 8 And glory in nothing, 
save in the cross of the Lord Jesus Christ, by whom the 
world is crucified unto them, and they unto the world. 9 
For in Christ Jesus, neither circumcision availeth any 
thing, nor uncircumcision, but a new creature. 10 



ARTICLE IX. 

Concerning the unity of the Saints with Christ. 

He that sanctifieth, and they who are sanctified, are all 
of one. 11 For by the exceeding great and precious pro- 
mises that are given them, they are made partakers of the 
divine nature. 12 Because for this end prayed Christ, they 
all might be one, as the Father is in him, and he in the 
Father, that they also might be one in them ; and the 
glory which he had gotten from the Father, he gave them, 
that they might be one, even as the Father and he is one ; 

(1) John 3. 3. (2) Eph. 4. 23, 24. Col. 3. 10. (3) 2 Cor. 5. 16. 
(4) Ver. 17. (5) Rom. 13. 14. (6) Eph. 4. 23. ' (7) Gal. 3. 

27. (8) 1 Pet. 1. 23. (9) Gal. 6. 14. (10) Ver. 15. (11) Heb. 
2.11. (12) 2 Pet. 1.4. 



CONFESSION OF FAITH. 81 

Christ in the saints, and the Father in Christ, that they 
might be made perfect in one. 1 



ARTICLE X. 

Concerning the universal love and grace of God to all. 

God so loved the world, that he gave his only begotten 
Son, that whosoever believeth in him should not perish, 
but have everlasting life. 2 And in this was manifested the 
love of God towards us, because that God sent his only 
begotten Son, that we might live through him. 3 So that 
if any man sin, we have an advocate with the Father, 
Jesus Christ the righteous ; and he is the propitiation for 
our sins ; and not for ours only, but also for the sins of the 
whole world. 4 For by the grace of God he hath tasted 
death for every man. 5 And gave himself a ransom for all, 
to be testified in due time. 6 Willing all men to be saved, 
and to come to the knowledge of the truth. 7 Not willing 
that any should perish, but that all should come to repent- 
ance. 8 For God sent not his Son into the world to condemn 
the world, but that the world through him might be saved. 9 
And Christ came a light into the world, that whosoever 
believeth in him, should not abide in darkness. 10 There- 
fore, as by the offence of one, judgment came upon all men 
to condemnation ; even so by the righteousness of one, the 
free gift came upon all men to justification of life. 11 



ARTICLE XI. 

Concerning the light that enlighteneth every man. 

The gospel was preached to every creature under hea- 
ven. 12 Which gospel is the power of God unto salvation, 

(1) John 17. 21, 22, 23. (2; John 3. 16. (3) 1 John 4. 9. 

(4) 1 John 2. 1, 2. (5) Heb. 2. 9. (6) 1 Tim. 2. 6. (7) 1 Tim. 
2. 4. (8) 2 Pet. 3. 9. (9) John 3. 17. (10) Ch. 12. 46 

(11) Rom. 5. 18. (12) Col. 1. 23. 



82 CONFESSION OF FAITH. 

to them that believe. 1 And if it be hid, it is hid to them 
which are lost, in whom the god of this world hath blind- 
ed the minds of them which believe not, lest the light of 
the glorious gospel of Christ should shine unto them. 2 And 
this is the condemnation, that light is come into the world, 
and men love darkness rather than light, because their 
deeds are evil. 3 And this was the true light, which light- 
eth every man that cometh into the world. 4 By which 
all things that are reprovable, are made manifest ; for 
whatsoever maketh manifest is light. 5 Every one that 
doth evil, hateth the light, neither cometh to the light, lest 
his deeds should be reproved : but he that doeth truth, 
cometh to the light, that his deeds may be made manifest, 
that they are wrought in God. 6 And they that walk in 
the light, as he is in the light, have fellowship one with 
another, and the blood of Jesus Christ his Son, clean- 
seth them from all sin. 7 Therefore ovght we to believe in 
the light, while we have the light, that we may be the chil- 
dren of the light. 8 Therefore to-day, if we will hear his 
voice, let us not harden our hearts. 9 For CJwist wept over 
Jerusalem, saying, If thou hadst known, even thou, at least 
in this thy day, the things which belong unto thy peace, 
but now they are hid from thine eyes. 10 And he would 
often have gathered her children, as a hen gathereth her 
chickens ; but they would not. 11 For the stiff-necked and 
uncircumcised in heart and ears, do always resist the Holy 
Ghost. 12 And are of those that rebel against the light. 13 
Therefore God's Spirit will not always strive with man. 14 
For the wrath of God is revealed from heaven against all 
ungodliness and unrighteousness of men, who hold the 
truth in unrighteousness. 15 Because what is to be known 
of God is manifest in them ; for God hath shewed it unto 
them. 16 And a manifestation of the Spirit is given to every 
man to profit withal. 17 For the grace of God that brings 
salvation, hath appeared to all men, teaching us, that de- 
nying ungodliness and worldly lusts, we should live soberly, 

(l)Rom. 1. 16. (2) 2 Cor. 4. 3, 4. (3) John 3. 19. (4) Ch. 
1.9. (5)Eph. 5. 11. (6) John 3. 20. (7) 1 John 1. 7. 

(8) John 12. 36. (9) Heb. 4. 7, (10) Luke 19. 42. (11) Mat. 
23. 37. (12) Acts 7. 51. (13) Job 24. 13. (14) Gen. 6. 3 

(15) Rom. 1. IS. (16) Ver. 19. (17) 1 Cor. Ik 17. 



CONFESSION OF FAITH. 83 

righteously and godly in this present world. 1 And this 
word of his grace, is able to build up, and give an inherit- 
ance among all those that are sanctified. 2 For the word of 
God is quick and powerful, and sharper than any two-edged 
sword, piercing even to the dividing asunder of the soul 
and spirit, and of the joints and marrow, and is a discerner 
of the thoughts and intents of the heart. 3 This is that more 
sure word of prophecy, whereunto we do well that we take 
heed, as unto a light that shineth in a dark place, until the 
day dawn, and the day-star arise in the heart. 4 And this 
is the word of faith which the apostles preached, which is 
nigh in the mouth, and in the heart. 5 For God, who com- 
manded the light to shine out of darkness, hath shined in 
our hearts, to give the light of the knowledge of the glory 
of God in the face of Jesus Christ. 6 But we have this 
treasure in earthen vessels, that the excellency of the power 
may be of God and not of us ; 7 for the kingdom of God 
cometh not by observation, but is within us. 



ARTICLE XII. 

Concerning Faith and Justification. 

Faith is the substance of things hoped for, and the evi- 
dence of things not seen. 8 Without which it is impossible 
to please God. 9 Therefore we are justified by faith, which 
worketh by love. 10 For faith without works being dead, is 
by works made perfect. 11 By the deeds of the law there 
shall no flesh be justified. 12 Nor yet by the works of right- 
eousness which we have done ; but according to his mercy 
we are saved, by the washing of regeneration, and renew- 
ing of the Holy Ghost. 13 For tee are both washed, sanc- 
tified and justified in the name of the Lord Jesus, and by 
the Spirit of our God. 14 

(1) Tit. 2. 11, 12. (2) Acts 20. 32. (3) Heb. 4. 12. (4) 2 Pet, 
1. 19. (5) Rom. 10. 8. (6) 2 Cor. 4. 6. (7) Ver. 7. 

(8) Heb. 11. 1. (9) Ver. 6. (10) Gal. 5. 6. (11) James 

2.22,26. (12) Rom. 3. 20. (13) Tit. 3. 5. (14) 1 Cor. 6. 11 



84 CONFESSION OF FAITH. 

ARTICLE XIII. 

Concerning Good Works. 

If we live after the flesh, we shall die ; but if toe, through 
the Spirit, do mortify the deeds of the body, we shall live. 1 
For they which believe in God must be careful to maintain 
good works. 2 For God will render to every man according 
to his deeds. 3 According to his righteous judgment, to 
them who by patient continuance in well-doing, seek for 
glory, honour and immortality, eternal life : For such are 
counted worthy of the kingdom of God. 4 And cast not 
away their confidence, which hath great recompence of 
reward. 5 Blessed then are they that do his commandments, 
that they may have right to the tree of life, and may enter 
in through the gates into the city. 6 



ARTICLE XIV. 

Concerning Perfection. 

Sin shall not have dominion over such as are not under 
the law, but under grace. 7 For there is no condemnation 
to those that are in Christ Jesus, who walk not after the 
flesh, but after the Spirit; for the law of the Spirit of life 
maketh free from the law of sin and death. 8 For such 
are become dead unto sin, and alive unto righteousness ; 
and being made free from sin, are become servants of 
righteousness. 9 Therefore ought we to be perfect, as 
our heavenly Father is perfect. 10 For the yoke of Christ 
is easy, and his burthen is light. 11 And his command- 
ments are not grievous. 12 And whosoever will enter into 
life must keep the commandments. 13 Hereby do we know 
that we know God, if we keep his commandments. 14 He 
that saith, I know him, and keepeth not his command- 
ments, is a liar, and the truth is not in him. 15 Whoso- 

(1) Rom. 8. 13. (2) Tit. 3. 8. (3) Rom. 2. 6. (4) 2 Thes. 

1. 5. (5) Heb. 10. 35. (6) Rev. 22. 14. (7) Rom. 6. 14. 
(8) Ch. 8. 1, 2. (9) Ch. 2. 18. (10) Mat. 5. 48. (1 1) Ch. 
11.30. (12)Uohn5. 3. (13) Mat. 19. 17. (14) 1 John 

2. 3. (15) Ver. 4. 



CONFESSION OF FAITH. 85 

ever abideth in him, sinneth not ; whosoever sinneth, hath 
not seen him, neither known him. 1 Let no man deceive 
us; he that doth righteousness is righteous, even as he is 
righteous ; he that committeth sin is of the devil ; whoso- 
ever is born of God doth not commit sin ; for his seed re- 
maineth in him and he cannot sin, because he is born of 
God. 2 For not every one that saith Lord, Lord, shall 
enter into the kingdom of heaven ; but he that doth the 
will of the Father, which is in heaven. 3 Circumcision is 
nothing, and uncircumcision is nothing, but the keeping 
the commandments of God. 4 



ARTICLE XV. 

Concerning Perseverance and falling from Grace. 

We ought to give diligence to make our calling and 
election sure, which things if we do, we shall never fdll. 5 
For even Paul kept under his body, and brought it into 
subjection, lest by any means, when he preached to others, 
he himself become a cast-away. 6 Let us therefore take 
heed, lest there be in any of vs an evil heart of unbelief, in 
departing from the living God. 7 Likeivise let us labour 
to enter into that rest, lest any man fall after the same 
example of unbelief. 8 For it is impossible for those who 
were once enlightened, and have tasted of the heavenly gift, 
and were made partakers of the Holy Ghost, and have 
tasted of the good word of God, and the powers of the 
world to come, if they shall fall away, to renew them again 
unto repentance. 9 For he that abideth not in Christ is 
cast forth, and is withered. 10 Yet such as overcome, 
he will make as pillars in the temple of his God, and tb^y 
shalKgo no more out. 11 And these are persuaded, that 
nothing shall be able to separate them from the love of 
God, which is in Christ Jesus. 12 

(1) 1 John 3. 6. (2) Ver. 7, 8, 9. (3) Mat. 7. 21. (4) 1 

Cor. 7. 19. (5) 2 Pet. 1. 10. (6) 1 Cor. 9. 27. (7) Heb. 3. 12 
(8) Ch. 4. 11. (9) Ch. 6. 4, 5, 6. (10) John 15. 16. (11) Rev. 
3. 12. (12) Rom. 8. 38. 

8 



86 CONFESSION OF FAITH. 

ARTICLE XVI. 

Concerning the Church and ministry. 

The Church of God is the pillar and ground of truth. 1 
Whereof the dear Son of God is the head. 2 From which 
all the body by joints and bands, having nourishment minis- 
tered and knit together, increaseth with the increase of 
God. 3 Which church of God are they that are sanctified 
in Christ Jesus. 4 Who when he ascended up on high, gave 
gifts unto men : And he gave some apostles, some prophets, 
some evangelists, some pastors and teachers, for the per- 
fecting of the saints, for the work of the ministry. 5 Who 
ought to be blameless, vigilant, sober, of good behaviour, 
given to hospitality, apt to teach ; not given to wine, no 
strikers, not greedy of filthy lucre, but patient; not brawl- 
ers, nor covetous. 6 Lovers of good men, sober, just, holy, 
temperate, holding fast the faithful word, as they have been 
taught, that they may be able by sound doctrine, both to 
exhort and to convince gainsayers. 7 Taking heed to 
themselves and to the flock, over which the Holy Ghost 
hath made them overseers, to feed the church of God. 8 
Taking the oversight thereof, not by constraint, but wil- 
lingly ; not for filthy lucre, but of a ready mind ; neither 
as being lords over God's heritage, but as being ensamples 
to the flock. 9 And such elders as rule well, are to be 
counted worthy of double honour, especially they who la- 
bour in the word and doctrine. 10 And to be esteemed very 
highly in love for their works' sake. 11 As every man hath 
received the gift, so ought the same to be ministered : if 
any man speak, let him speak as the oracles of God ; if any 
man minister, let him do it as of the ability which God giv- 
eth. 12 Preaching the gospel, not with the wisdom of words, 
lest the cross of Christ should be made of none effect. 13 
Nor yet with enticing words of man's wisdom, but in demon- 
stration of the Spirit and of power ; that the faith m(fy not 
stand in the wisdom of men, but in the power of God. 14 

(1) 1 Tim. 3. 15. (2) Col. 1. 18. (3) Ch. 2 19. (4) 1 Cor. 1. 2. 
(5) F,ph. 4. 8, 11, 12. (6) 1 Tim. 3. 2, 3. (7) Tit. 1. 8, 9. (8) Acts 
20.28. (9) 1 Pet. 5. 2, 3. (10) 1 Tim. 5. 17. (11) 1 Thes. 

5.12. (12) 1 Pet. 4. 10, 11. (13) 1 Cor. 1. 17. (14) Ch. 

2 4,5. 



CONFESSION OF FAITH. 87 

Howbeit such speak wisdom among them that are perfect ; 
yet not the wisdom of this world, nor of the princes of this 
world, which cometh to nought ; but they speak the wisdom 
of God in a mystery, even the hidden wisdom, which God 
ordained before the world to their glory. 1 Which things 
they also speak not in the words which man's wisdom teach- 
eth, but which the Holy Ghost teacheth. 2 For it is not 
they that speak, but the Holy Ghost, or Spirit of the Father, 
that speaketh in them, 3 Who if they sotv spiritual things, 
ought to reap carnal things, for so the Lord hath ordained, 
that they which preach the gospel, should live of the gos- 
pel ; for the scripture saith, Thou shalt not muzzle the 
mouth of the ox that treadeth out the corn; and the labourer 
is worthy of his reward. 4 Yet a necessity is laid upon 
them ; yea, woe is unto them if they preach not the gospel ; 
and their reward is, that when they preach the gospel, they 
make the gospel of Christ without charge. 5 Not coveting 
any man's silver or gold, or apparel ; but their hands mi- 
nister to their necessities, that so labouring, they may sup- 
port the weak ; remembering the words of the Lord Jesus, 
how he said, It is more blessed to give, than to receive. 6 
For they are not of the greedy dogs that can never have 
enough. 7 Nor of the shepherds that look to their own 
way, every one for his gain from his quarter. 8 That feed 
themselves, and not the flock. 9 That make the people 
err, biting with their teeth, and crying peace, and prepar- 
ing war against all such as put not into their mouths, 
teaching for hire, and divining for money. 10 Nor yet of 
those which teach things which they ought not, for filthy 
lucre's sake. 11 That run greedily after the error of Ba- 
laam for reward, loving the* wages of unrighteousness. 12 
And through covetousness, with feigned words, making 
merchandise of souls. 13 Men of corrupt minds, destitute 
of the truth, supposing that gain is godliness. 14 But they 
know that godliness with contentment is great gain. 15 
And having food and raiment, they are therewith content. 16 

(1) 1 Cor. 2. 6, 7. (2) Ver. 13. (3) Mat. 10. 20. (4) 1 Cor. 
9. 11, 14, 9. (5) Ver. ] 6, 17, 18. (6) Acts 20, 33, 34. (7) Isa. 
56. 11. (8) Ibid. (9) Ezek. 34. 8. (10) Micah 3. 5, 11. (11) Tit. 
1. 11. (12) 2 Pet. 2. 15, (13) Ver. 3. (14) 1 Tim. 6. 5. 

(15) Ver. 6. (16) Ver. 8. 



88 CONFESSION OF FAITH. 

ARTICLE XVII. 

Concerning Worship, 

The hour cometh, and now is, when the true worshippers 
shall worship the Father in Spirit and in truth ; for the Fa- 
ther seeketh such to worship him. 1 God is a Spirit, and 
they which worship him, must worship him in Spirit 
and in truth. 2 For the Lord is nigh to all them that 
call upon him, to all that call upon him in truth. 3 He is 
far from the wicked ; but he heareth the prayers of the 
righteous. 4 And this is the confidence that we have in 
him, That if w T e ask any thing according to his will, he 
heareth us. 5 What is it then^? We must pray with the 
Spirit, and with the understanding also. 6 Likewise the 
Spirit also helpeth our infirmities ; for we know not what 
we should pray for as we ought ; but the Spirit itself maketh 
intercession for us, with groanings which cannot be ut- 
tered : And he that searcheth the heart, knoweth what is 
the mind of the Spirit, because he maketh intercession for 
the saints, according to the will of God. 7 



ARTICLE XVIII. 

Concerning Baptism. 

As there is one Lord, one faith, so there is one baptism. 8 
Which doth also now save us, not the putting away of the 
filth of the flesh, but the answer of a good conscience towards 
God, by the resurrection of Jesus Christ. 9 For John in- 
deed baptised with water, but Christ with the Holy Ghost 
and with fire. 10 Therefore a*s many as are baptised into 
Jesus Christ, are baptised into his death, and are buried 
with him by baptism into death, that like as Christ was 
raised up from the dead by the glory of the Father, even 
so they also should walk in newness of life. 11 Having put 
on Christ. 12 

(1) John 4. 23. (2) Ver. 24. (3) Psalm 145. 18. (4) Prov. 
15. 29. (5) 1 John 5. 14. (6) 1 Cor. 14. 15. (7) Rom. 8. 26 
27. (8)Eph. 4. 5. (9) 1 Pet. 3. 21, 22. (10) Mat. 3. 11. 

(11) Rom. 6. 3, 4. (12) Gal. 3. 27. 



CONFESSION OF FAITH, 



ARTICLE XIX. 



Concerning eating of bread and wine, washing of one 
another's feet, abstaining from things strangled, and 
from blood, and anointing of the sick tvith oil. 

The Lord Jesus the same night in which he was betray- 
ed, took bread ; and when he had given thanks, he brake 
it, and said, Take, eat, this is my body which is broken 
for you ; this do in remembrance of me : After the same 
manner also he took the cup, when he had supped, saying, 
This cup is the new testament in my blood ; this do ye, as 
oft as ye drink it, in remembrance of me ; for as oft as ye 
do eat this bread, and drink this cup, ye do shew forth the 
Lord's death till he come. 1 Jesus knowing that the Father 
had given all things into his hands, and that he was come 
from God, and went to God, he riseth from supper, and 
laid aside his garments, and took a towel, and girded him- 
self ; after that he poured water into a bason, and began 
to wash the disciples' feet, and to wipe them with the towel 
wherewith he was girded : So after he had washed their 
feet, and had taken his garments, and was set down again, 
he said unto them, Know ye what I have done unto you ? 
Ye call me Master and Lord, and ye say well ; for so I 
am ; if then I, your Lord and Master, have washed your 
feet, ye also ought to wash one another's feet ; for I have 
given you an example, that ye should do as I have done unto 
you. 2 For it seemed good to the Holy Ghost and to us, 
to lay upon you no greater burthen than these necessary 
things. That ye abstain from meats offered to idols, from 
blood, and from things strangled, and from fornication ; 
from which if ye keep yourselves ye do well. 3 Is any man 
sick among you, let him call for the elders of the church, 
and let them pray over him anointing him with oil. 4 

(1) 1 Cor. 11. 23, 24, 25, 26. (2) John 13. 2, 3, 4, 5. 12 to 15. 

(3) Acts 15. 28, 29. (4) James 5. 14. 

8* 



90 CONFESSION OF FAITH. 

ARTICLE XX. 

Concerning the liberty of such Christians as are come to 
know the substance, as to the using or not using of these 
rites, and of the observation of days. 

The kingdom of God is not meat and drink, but right- 
eousness and peace, and joy in the Holy Ghost. 1 Let no 
man therefore judge us in meat or drink, or in respect of 
an holy day, or of the new moon, or of the sabbath days. 2 
For if we be dead with Christ from the rudiments of the 
world, why, as though living in the world, are we subject 
to ordinances ? Let us not touch, or taste, or handle, 
which all are to perish with the using, after the command- 
ments and doctrines of men. 3 For now, after we have 
known God, or rather are known of him, why should we 
turn again unto the weak and beggarly elements, or desire 
again to be in bondage to observe days and months, and 
times and years, lest labour have been bestowed on us in 
vain. 4 If one man esteem a day above another, another 
esteems every day alike , let every man be fully persuaded 
in his own mind : He that regardeth a day, regardeth it 
unto the Lord : and he that regardeth not the day, to the 
Lord he doth not regard it. 5 



ARTICLE XXL 

Concerning Swearing, Fighting, and Persecution. 

It hath been said by them of old, Thou shalt not for- 
swear thyself, but shalt perform unto the Lord thine 
oaths : but Christ says unto us, Swear not at all, neither 
by heaven, for it is God's throne ; nor by the earth, for 
it is his footstool ; neither by Jerusalem, for it is the city 
of the great King ; neither shalt thou swear by thy head, 
because thou canst not make one hair white or black ; but 
let your communication be yea, yea; nay, nay; for what- 
soever is more than these, cometh of evil. 6 And James 
chargeih us, Above all things not to swear ; neither by 

(1) Rom. 14. 17. (2) Col. 2. 16. (3) Ver. 20 lo 22. (4) Gal 
4. 9 to 11. (5) Rom. 14. 5, 6. (6) Mat. 5. 33 to 37. 



CONFESSION OP FAITH. 91 

heaven, neither by the earth, neither by any other oath ; 
but let your yea, be yea, and your nay, nay, lest ye fall 
into condemnation. 1 Though we walk in the flesh, we are 
not to war after the flesh ; for the weapons of our warfare 
are not to be carnal, but mighty through God to the pulling 
down of strong holds, casting down imaginations, and every 
high thing that exalts itself against the knowledge of God, 
and bringing into captivity every thought to the obedience 
of Christ. 2 For wars and fightings come of the lusts, 
that war in the members. 3 Therefore Christ commands 
not to resist evil ; but whosoever will smite thee on the 
right cheek, to turn the other also. 4 Because Christians 
are lambs among wolves. 5 Therefore are they hated of 
all men for Christ's sake. 6 And all that will live godly in 
Christ Jesus, must suffer persecution. 7 Such are blessed, 
for theirs is the kingdom of heaven. 8 For though they 
have lost their lives, yet shall they save them. 9 And be- 
cause they have confessed Christ before men, he will also 
confess them before the angels of God. We ought not 
then to fear them which kill the body, but are not able to 
kill the soul ; but rather fear him which is able to destroy 
both soul and body in hell. 



ARTICLE XXII. 

Concerning Magistracy. 

Let every soul be subject to the higher powers ; for there 
is no power but of God ; the powers that be, are ordained 
of God. Whosoever therefore resists the power, resists 
the ordinance of God ; and they that resist, shall receive to 
themselves damnation : for rulers are not a terror to good 
works, but to the evil. Wilt thou then not be afraid of the 
nower? Do that which is good, and thou shalt have praise 
of the same ; for he is the minister of God to thee for good : 
but if thou do that which is evil, be afraid ; for he beareth 

(1) James 5. 12. (2) 2 Cor. 10. 3, 4, 5. (3) James 4. 1, 2. 

(4) Mat. 5. 39. (5) Luke 10. 3. (6) Mat. 10. 22. (7) 2 Tim. 
a 12. (8) Mat. 5. 10. (9) Ch. 16. 25. (10) Luke 12. 8, 9. 

(11) Mat. 10.28. 



92 CONFESSION OF FAITH. 

not the sword in vain : For he is the minister of God, a re- 
venger to execute wrath upon him that doth evil. Where- 
fore we must needs be subject, not only for wrath, but also for 
conscience-sake ; for, for this cause pay we also tribute ; 
for they are God's ministers, attending continually upon 
this very thing: Render therefore to all their dues ; tribute 
to whom tribute is due, custom to whom custom, fear to 
whom fear, honour to whom honour. 1 Therefore are we 
to submit ourselves to every ordinance of man for the 
Lord's sake ; whether it be to the king, as supreme ; or 
unto governors, as unto them that are sent by him for the 
punishment of evil-doers, and for the praise of them that do 
well. For so is the will of God, that with well-doing, we 
may put to silence the ignorance of foolish men. 2 Yet it 
is right in the sight of God, to hearken unto him more than 
unto them. 3 And though they straitly command us not to 
teach in Christ's name, we ought to obey God rather than 
men. 4 



ARTICLE XXIII. 

Concerning the Resurrection. 

There shall be a resurrection of the dead, both of the 
just and unjust. 5 They that have done good, unto the re- 
surrection of life ; and they that have done evil unto the 
resurrection of damnation. 6 Flesh and blood cannot inhe- 
rit the kingdom of God ; neither doth corruption inherit in- 
corruption. 7 Nor is that body sown that shall be ; but 
God giveth it a body as it hath pleased him, and to every 
seed his own body : It is sown in corruption, it is raised in 
incorruption : it is sown in dishonour, it is raised in glory : 
it is sown in weakness, it is raised in power: it is sown a 
natural boc'y, it is raised a spiritual body. 8 

f\) Hw> M. 1 to 7. (2) 1 Pet. 2. 13 to 15. (3) Acts 4. 19 

(4)Y,h. 0. JH 29. (5) Ch. 24. 15. (6) John 5. 29. ■ 7) 1 Cor 
15. 50. '8) 1 Cor. 15. 37, 38, 42 to 44. 



A SHORT EXPOSTULATION. 93 



CHAPTER XVII. 

A short Expostulation, with an appeal to all other 

professors. 

Come, let us reason with you, all ye professors of 
Christianity, of what sort or kind soever ; and bring forth 
your Catechisms and Confessions of Faith, to that which 
by most of yourselves is accounted the touch-stone or rule: 
And suffer yourselves no more to be blinded, and to err 
through your ignorance of the scriptures, and of the pow- 
er of God ; but freely acknowledge and confess to that 
glorious gospel and light, which the scriptures so clearly 
witness to, and your experience must needs answer; as 
also to these other doctrines, which consequently depend 
upon the belief of that noble and truly catholic principle, 
wherein the love of God is so mercifully exhibited to all 
men, and his justice and mercy do like twins so harmo- 
niously concord ; his mercy in the oft tendering of his 
love, through the strivings and wrestlings of his light, 
during the day of every man's visitation ; and his justice, 
both in the destroying and cutting away of the wicked 
nature and spirit, in those that suffer themselves to be re- 
deemed through his judgments ; and in the utter over- 
throw of such, who rebelling against the light, and doing 
despite to the Spirit of grace, hate to be reformed. Now 
not only this fundamental principle is clearly held forth 
in this treatise, but all those that depend upon it, as the 
real and inward justification of the saints, through the 
power and life of Jesus revealed in them, their full and 
perfect redemption from the body of death and sin, as 
they grow up by the workings and prevalency of his grace. 
And yet, lest security should enter, there is great need of 
watchfulness, in that they may even depart after they 
have really witnessed a good condition, and make ship- 
wreck of the faith, and of a good conscience, with all the 
parts of the doctrine of Christ, as they lie linked together 
like a golden chain, which doth very much evidence the 
certainty and virtue of truth above all heresies, error and 



94- A SHORT EXPOSTULATION. 

deceit, however so cunningly gilded with the specious 
pretences thereof. For truth is entire in all its parts, and 
consonant to itself, without the least jar, having a won- 
derful coherence, and a notable harmony, answering to- 
gether like the strings of a well-tuned instrument ; where- 
as the principles of all other professors, though in some 
things most of them come near, and divers acknowledge 
that which is truth; yet in most things they stray from it, 
so that their principles greatly contradict and jar one 
against another ; and though they may allege scripture 
for some of their principles, yet they are put strangely 
to wrest it, and to deny it for others. My appeal then to, 
and expostulation with, all sorts of professors, is not to 
prove some one or two points by the scriptures, for there 
be some general notions of truth, which most, if not all, 
agree to — but the whole body of our principles, as they 
stand in relation to each other, which none of them all is 
able to do. For, among the many professors, their Cate~ 
cltisms and Confessions of Faith, I find none, save the 
dispensation of truth, now again revealed, but such as in 
most of their substantial principles differ greatly, and in 
many contradict grossly the plain text and tenor of the 
scripture. I confess there be certain men in this age, 
who with some plausible appearance of reality, undertake 
this task : These are they that join with, and own not 
wholly any imbodied people ; but while they pretend a 
general love to all, yet find fault with some part of every 
sort ; while in the mean time they scarce can give any 
account of their own religion, and most of them prove at 
bottom to have none at all. These men, I say, may per- 
haps acknowledge some general truths, and also hold to 
the letter of the scripture in some other things, so as there- 
by to take occasion largely to judge others, while them- 
selves offer not to bring these good things to practice, 
they blame others for the want or neglect of: but such 
an enterprise from these men, will not, when weighed, 
prove a fulfilling of this matter ; seeing it is not enough 
to acknowledge many truths, but also to deny and wit- 
ness against all error ; and likewise, not to fall short of 
any truth which ought to be acknowledged. Whereas 
this sort of men for the most part, cannot give accoun 



A SHORT EXPOSTULATION. 95 

of their faith in many things needful to be believed ; and 
whatever things they may acknowledge to be true, they 
err most grievously, and contradict a truth most needful 
to be minded and answered, as is proved hereto, in that 
they stand not forth to appear for any of these discoveries 
they pretend they have, but make a shift to hide their 
heads in times of trial, so as not to suffer for, nor with any. 
And through these fine pretences above mentioned, through 
their scruples of joining with any, they can cunningly shun 
the difficulties of persecutions, that attend the particular 
sects of Christians, and yet by their general charity and 
love to all, claim a share in any benefits or advantages that 
accrue to one and all : Such then cannot honestly lay claim 
to justify their principles and practices from the scriptures. 
But I leave these stragglers in religion, and come again to 
the divers sects. 

To begin with those that are most numerous : I think 
I need not say much to the Papists in this case ; for they 
do not so much as pretend to prove all their dogmas by 
the scriptures ; since it is one of their chief doctrines, 
That tradition may authorise doctrines, without any au- 
thority of scripture : yea, the council of Constance hath 
made bold to command things to be believed, Non obstante 
scriptura, i. e. though the scriptures say the contrary ; 
and indeed it were their great folly, to pretend to prove 
their doctrines by scripture, seeing the adoration of saints 
and images, purgatory and prayer for the dead, the prece- 
dency of the bishop of Rome, the matter of indulgences, 
with much more stuff of that kind, hath not the least 
shadow of scripture for it. 

Among Protestants, I know the Socinians are great 
pretenders to the scriptures, and in words as much exalt 
them as any other people ; and yet it is strange to see, 
how that not only in many things they are not agreeable 
to them; but in some of their chief principles quite con- 
trary unto them, as in their denying the divinity of Christ, 
which is as expressly mentioned as any thing can be; 
And the Word teas God, John 1. As also in denying his 
being from the beginning, against the very tenor of that 
of John 1. and divers others, as at large is shewn in the 
third chapter of this treatise. Divers other things, as to 



96 A SHORT EXPOSTULATION. 

them, might be mentioned ; but this may suffice, to stop 
their boasting in this matter. 

The Arminians are not more successful in their deny- 
ing the false doctrine of absolute reprobation, and in as- 
serting the universal extent of Christ's death for all, than 
they are short in not placing this salvation in that spirit- 
ual light, wherewith man is enlightened by Christ ; but 
wrongfully ascribing a part of that to the natural will and 
capacity, which is due alone to the grace and power of 
God, by which the work is both begun, carried on and 
accomplished. And herein they, as well as both the So- 
cinians and Pelagians, though they do well in condemn- 
ing their errors, yet they miss in setting up another, and 
not the truth in place thereof; and in that respect are 
justly reproved by such scriptures as their adversaries, 
who otherwise are as far wrong as they, bring against 
them, in shewing the depravity of man's will by nature, 
and his incapacity to do any good, but as assisted by the 
grace of God so to do. 

On the other hand, it is strange to observe, how many 
Protestants, the first article of whose confession of faith, 
is to assert the scripture to be the only rule, should deny 
the universal extent of Christ's death, contrary to the ex- 
press words of scripture, which saith, He tasted death for 
every man ; or the universality of grace, and a sufficient 
principle ; which the scriptures assert in as many positive 
words, as, except we suppose the penmen intended an- 
other thing than they spoke, it was possible to do, viz. 
A manifestation of the Spirit is given to every man to 
profit withal : The Grace of God, that bringeth salvation, 
hath appeared unto all men ; and many more before men- 
tioned. The like may be said of their denying the per- 
fection of the saints, and asserting the impossibility of 
any falling away from real beginnings of true and saving 
grace, contrary to so many express scriptures, as are 
heretofore adduced in their proper place. But to give 
all that desire to be undeceived, a more full opportunity 
to observe how the devil has abused many, pretending to 
be wise, in making them cloak with a pretence of scrip- 
ture, false and pernicious doctrines ; I shall take a few 
of many instances out of the confession of faith and cat- 



SHORT EXAMINATION OF, &C. 97 

echism, made by the divines at Westminster, so called 
because the same is not only most universally received and 
believed by the people of Britain and Ireland, but also 
containeth upon the matter, the faith of the French 
churches, and of most others, both in the Netherlands, and 
elsewhere ; that it may appear what wild consequences 
these men have sought, both contrary to the naked import 
of the words, and to all common sense and reason, to cover 
some of their erroneous principles. 



CHAPTER XVIII. 

A short examination of some of the scripture proofs, alleged 
by the divines at Westminster, to prove divers articles in 
their Confession of Faith and Catechism. 

It is not in the least my design in this chapter, to offer 
so large an examination of any of their articles, as might 
be done, nor yet of so many as are very obvious ; but only 
of two or three, to give the reader a taste of them, for 
example's sake, whereby, as ex ungue leonem, he may 
judge of most of all the rest, if he will be at the pains nar- 
rowly to look over and examine them. 

I shall begin with the first chapter, Sect. 1. w T here 
they assert two things : First, That God has committed 
his will now wholly to writing. Secondly, That the for* 
mer ways of God^s revealing his will, as by immediate 
revelation, are now ceased. The scriptures they bring to 
prove it, are first Prov, xxii. 19, 20, 21. Ver. 19. That 
thy trust may be in the Lord, I have made known unto 
thee this day, even to thee. Ver, 20, Have not I written 
to thee excellent things in counsels and knowledge ? 
Ver, 21. That I might make thee know the certainty of 
the words of truth, that thou mightest answer the words 
of truth to them that send unto thee. Luke i. 3, 4. It 
seemed good to me also, having had perfect understand- 
ing of all things from the very first, to write unto thee in 
order, most excellent Theophilus, that thou mightest 
9 



98 SHORT EXAMINATION OF 

know the certainty of those things wherein thou hast been 
instructed. Horn, xv. 4. For whatsoever things were 
written aforetime, were written for our learning, that we 
through patience and comfort of the scriptures, might 
have hope. Mat. iv. 4. 7. 10. But he answered, and said, 
It is written, Man shall not live by bread alone, but by 
every word that proceedeth out of the mouth of God. 
Ver. 7. Jesus said unto him, It is written again, Thou 
shalt not tempt the Lord thy God. Ver. 10. Then saith 
Jesus unto him, Get thee hence, Satan ; For it is written, 
Thou shalt worship the Lord thy God, and him only shalt 
thou serve. Isa. viii. 19, 20. Ver. 19. And when they 
shall say unto you, Seek unto them that have familiar 
spirits, and unto wizards, that peep and that mutter : 
Should not a people seek unto their God 1 For the living 
to the dead l Ver. 20. To the law and to the testimony, 
if they speak not according to this word, it is because 
there is no light in them. 

But is it not matter of admiration, that men should be 
so beside themselves, as to imagine these testimonies do 
in the least prove their assertion ; or that others that do 
not take things merely upon trust, would be so foolish as 
to believe them? For, though God made known, and 
wrote excellent things to Solomon ; though Luke wrote 
unto Theophilus, an account of divers transactions of 
Christ's outward abode; For many were never written', 
John xxi. 25. and xx. 30. And there are also many other 
things which Jesus did, the which, if they should be writ- 
ten every one, I suppose, that even the world itself could 
not contain the books that should be written. And many 
other signs truly did Jesus in the presence of his disci- 
ples, which are not written in this book. Though Christ 
made use of divers scriptures against Satan, and that Isa- 
iah directed people to the law, and to the testimony; who 
will say It naturally follows from thence, that God has 
now committed his will wholly to writing ? Such a con- 
sequence is no more deducible from the scriptures, than 
if I should argue thus ; The divines of Westminster have 
asserted many things without ground, therefore they had 
ground for nothing they said. Nay, it follows not by far 
so naturally, seeing after the writing of all these passages 



WESTMINSTER CONFESSION OF FAITH. 99 

by them cited, according to their own judgment, there 
were divers scriptures written ; so that it had been false 
for them to assert, That God had then committed his court > 
sel wholly to writing, which indeed was not true : So n 
is most irrational and unwarrantable for any to draw 
such a strange and strained consequence from their 
words. 

For the second, That the former ways are now ceased, 
they allege, 2 Tim. iii. 15. where Paul writes to Timothy, 
saying, That from a child he (Timothy) hath known the 
holy scriptures, which were able to make him wise unto 
salvation through faith, which is in Christ Jesus. And 
Heb. i. 1, 2. God, who, at sundry times, and in divers 
manners, spake in times past unto the fathers by the pro- 
phets, hath in these last days spoken unto us by his Son, 
whom he hath appointed heir of all things, by whom also 
he made the worlds. 2 Pet. i. 19. We have also a more 
sure word of prophecy, whereunto ye do well that ye take 
heed, as unto a light that shineth in a dark place, until the 
day dawn, and the day-star arise in your hearts. 

Which prove the matter as little as the former: If 
Paul had intended by that to Timothy, what those divines 
would have, would not they have made the apostles speak 
a manifest untruth, seeing they themselves acknowledge, 
that John's revelation was written long after? So that 
these former ways were not then ceased. As for that of 
Peter, it is to beg the thing in question, to say It is in- 
tended of the scripture ; and though it were, it proves not 
the case at all. That of the Hebrews is so far from as- 
serting the matter they would have it, that it may be very 
aptly brought to prove the quite contrary ; for God in- 
deed speaks to us now by his Son : But to infer from 
thence, That the Son speaks only to us by the scriptures, 
remains yet unproved : And for the apostle to have there 
asserted it, had been false ; seeing the revelations, which 
he and others afterwards had, were inward, and so such 
were not ceased- And if we may trust the same apostle 
better than these men, he tells us, That so soon as Christ 
was revealed in him, he went straight and obeyed. And 
the same apostle tells us, that Except Christ be in us, we 
are reprobates ; surely he is not dumb in us, seeing he 



100 SHOET EXAMINATION OP 

says, He will dwell in us, and walk in us, and be with 
us to the end of the world. And John tells us, that the 
inward anointing is to teach us all things ; so that we 
need not, as to any absolute necessity, any man to teach 
us. How then is this ceased, seeing God speaks to us by 
Christ, and Christ must be in us? Surely these men 
have not herein followed the rule of the scriptures; but 
rather endeavoured most grossly to wrest them, and make 
of them a nose of wax, notwithstanding their pretences as 
to the contrary in their sixth section, where they say, All 
things necessary are either expressly set down, or by good 
and necessary consequences may be deduced. Now that 
these two former assertions are not expressly set down, 
they will not deny ; whether they follow by sound con- 
sequence, any understanding man may judge, by what is 
above observed. 

There are divers other things, in the same chapter, which 
will not abide the test, for which the scripture proofs, as 
alleged by them, are most ridiculous ; which for brevity's 
sake I have omitted. 

In Chap. 21. Sect. 7. where they say, That the Sab- 
bath from the resurrection of Christ, was changed into the 
first day of the week, which in scripture, say they, is call- 
ed the Lord's day, and is to be continued to the end of the 
icorld as the Christian sabbath. In which they assert 
three things. 

First, That the first day of the week is come in place of 
the seventh for a Sabbath : To prove which they allege, 
1 Cor. xvi. 1, 2. Now concerning the collection for the 
saints, as I have given order to the churches of Galatia, 
even so do ye : Upon the first day of the week, let every 
one of you lay by him in store, as God hath prospered 
him, that there be no gathering when I come. Acts xx. 
7. And upon the first day of the week, when the disci 
pies came together to break bread, Paul preached to them 
ready to depart on the morrow, and continued his speech 
until midnight. 

That these proofs assert not the things expressly, we 
need not, I suppose, dispute. Now to say, that because 
Paul desired the Corinthians to lay something by them in 
store that day ; or because he broke bread, and continued 



WESTMINSTER CONFESSION OF FAITH. 101 

his speech until midnight ; therefore the first day of the 
week is come in place of the sabbath, is a consequence 
more remarkable for its sottishness, than to be credited for 
its soundness. Indeed to make so solemn an article of faith, 
as these men would have the morality of the first day of 
the week to be, would need a more positive and express 
authority. The text doth clearly enough tell the reason of 
the disciples meeting so frequently, and of Paul's preaching 
so long, because he was ready to depart to-morrow ; it 
speaks not a word of its being sabbath. 

Their second assertion, That the first day of the week 
is therefore called the Lord's day, is drawn yet more 
strangely from that of Rev. i. 10. I was in the Spirit on 
the Lord's day, and heard behind me a great voice, as of 
a trumpet ; whereas no particular day of the week is men- 
tioned : So for them to say John meaned the first day of 
the week hath no proof but their own bare assertion. 

For their third assertion, That it is to be continued to 
the end of the tcorld, as the Christian sabbath, they allege 
these scriptures, Exod. xx. 8, 10, 11. Remember the 
sabbath-day to keep it holy ; but the seventh day is the 
sabbath of the Lord thy God ; in it thou shalt not do any 
work, thou, nor thy son, nor thy daughter, thy man ser- 
vant, nor thy maid servant, nor thy cattle, nor the stran- 
ger which is within thy gates ; for in six days the Lord 
made heaven and earth, the sea, and all that in them is, 
and rested the seventh day : wherefore the Lord blessed 
the sabbath-day and hallowed it. Isa. lvi. 2, 4, 6, 7. 
Mat. v. 17, 18. Think not that I am come to destroy the 
law, or the prophets ; I am not come to destroy, but to 
fulfil ; for verily, I say unto you, till heaven and earth pass, 
one jot or one tittle shall in no wise pass from the law, till 
all be fulfilled. 

If they prove any thing, they must needs prove the con- 
tinuance of the seventh day, seeing in all the law there is 
no mention made of the first day of the week being a sab- 
bath. If these may be reckoned good and sound conse- 
quences, I know no absurdities so great, no heresies so 
damnable, no superstitions so ridiculous, but may be 
cloaked with the authority of the scripture. 

In their 27th chapter, and the first, second, and third 
9* 



102 SHOKT EXAMINATION OF 

sections, they speak at large of the definition and nature 
of Sacraments ; but in all the scriptures they bring, there 
is not one word of sacraments : The truth is, there was a 
good reason for this omission; for such a thing is not to be 
found in all the bible. For them to allege, that the thing 
signified, is to be found in scripture, though that be also a 
begging of the question, will not excuse such, who elsewhere 
aver, the whole counsel of God is contained in the scripture, 
to forsake and reject the tenor thereof, and scrape out of 
the rubbish of the Romish tradition, for that which is 
reckoned by themselves so substantial a part of their faith. 

In their fourth section they assert two things ; first, 
That there are two only sacraments under the gospel. 
Secondly, that these two are baptism and the supper. 

To prove which they allege, Mat. xxviii. 19. Go ye 
therefore and teach all nations, baptizing them in the 
name of the Father, and of the Son, and of the Holy 
Ghost. 1 Cor. xi. 20. 23. When ye come together there- 
fore into one place, this is not to eat the Lord's supper. 
For I have received of the Lord, that which also I deliv- 
ered unto you, that the Lord Jesus the same night in 
which he was betrayed, took bread. 1 Cor. iv. 1. Let a 
man so account of us, as of the ministers of Christ, and 
stewards of the mysteries of God. Heb. v. 4. And no 
man taketh this honour to himself, but he that is called of 
God, as was Aaron. 

Now granting there was such a thing as sacraments, to 
be so solemnly performed, all that these scriptures will 
prove is, That these two were appointed to be performed ; 
but that there are only two, or that these are they, which 
is the thing asserted and incumbent to be proved, there is 
not the least shadow of proof alleged ; for, according to 
their own definition of a sacrament, in the larger catechism, 
where they say, The parts of a sacrament are tivo, the one 
an outward and sensible sign, used according to Christ's own 
appointment ; the other, an inward and spiritual grace 
thereby signified ; both the washing of one another's feet, 
and the anointing of the sick with oil, doth answer to it, 
and many other things. So that the probation of a sacra- 
ment at all, or of their being two, seven, yea, or seventy, 
is all alike easy ; seeing neither name nor number is to be 



WESTMINSTER CONFESSION OF FAITH. 103 

found in the scripture, they being the mere conceits and 
inventions of men. And yet it is marvellous to see, 
with how great confidence some men do assert the scrip- 
ture to be their rule, while they build up so considerable 
parts of their doctrine, without the least scripture foun- 
dation. 

Thus I thought fit to pitch upon these three, viz., The 
scriptures, sabbath, and sacraments, because these be three 
of the main things for which we the Quakers are chiefly cried 
out against, and accused, as believing erroneously concern- 
ing them. Now what we believe concerning these things, 
and how agreeable our testimony herein is to the scrip- 
tures, is heretofore sufficiently demonstrated : Also how 
little scripture proof these have for their contrary asser- 
tions to us in these things, notwithstanding their great 
pretences to scripture, will also appear to the unbiassed 
reader. 



THE END. 



THE 



ANCIENT TESTIMONY 



OF THE 



PEOPLE CALLED QUAKERS, 



REVIVED, 



BY THE ORDER AND WITH THE APPROBATION OF THE YEARLY 
MEETING, HELD FOR THE PROVINCES OF PENN- 
SYLVANIA AND NEW JERSEY, 1722. 



PHILADELPHIA. 

1857. 



THE 



ANCIENT TESTIMONY 

OF THE 

PEOPLE CALLED QUAKERS, 

REVIVED. 

Dear Friends, 

Having lately, by an introduction to our Book of 
Discipline, given a short hint how our respective 
meetings for church affairs do consist, and by what 
authority and example they came at first to be in- 
stituted, we think well at this time, for the further 
information and encouragement of our youth and 
others whose faces are turned towards Zion, to sig- 
nify, that by living experience we find, and can with 
good conscience declare and testify, that the same 
blessed Holy Spirit which led us to believe and re- 
ceive the doctrines and principles of truth, as they 
were declared by Christ and his apostles in the holy 
scriptures, did and now doth lead us into the like holy 
order and government to be exercised among us, as it 
was amongst the primitive Christians, in sanctification 
and holiness. 

For the church of God is a gathering of " them that 
are sanctified" by the word of truth, "called to be 
saints,'-* who are members of the body, even the true 
church, whereof Jesus Christ is the head. But before 
any can come to be true members of that body, they 
must witness the fiery baptism of the Holy Ghost, to 

* 1 Cor. 1. 2. 

(107) 



108 THE ANCIENT TESTIMONY REVIVED. 

initiate them into this true church ; and as they follow 
Christ in the regeneration,* they will witness a purity 
of living, and be qualified to act and judge for him, 
who in dispensing his Holy Spirit, doth in his infinite 
wisdom minister unto every member a measure there- 
of, which operates diversely "for the edifying of the 
body, there being some apostles, some teachers, some 
pastors,"*)* some elders, young men, and babes : for all 
are not apostles, elders, nor babes; J yet all who are 
truly gathered are members, and as such, have a sense 
and feeling of the life of the body flowing from the 
head Jesus Christ. And whilst they remain in that 
sense, acting " with all lowliness, meekness, and long- 
suffering, forbearing one another in love, endeavouring 
to keep the unity of the Spirit in the bond of peace,"§ 
they will be endued with right judgment, seasoned 
with pure charity and perfect love, which is the bond 
of our holy communion and church-fellowship. 

And as we become thus initiated and qualified, we 
shall be enabled to maintain the holy order and 
government above mentioned, in perfect unity ; and 
according to the degree of faithfulness we are found 
in, shall more and more see "the holy city New Jeru- 
salem, coming down from God out of heaven, prepared 
as a bride adorned for her husband ;"|| and the river 
of water of life proceeding out of the throne of God, 
and of the Lamb; which city being the true church, 
" had a wall great and high,"![ signifying the excel- 
lency of God's power encompassing those that are 
within this church; and keeping out all that would 
invade or hurt it. " And this wall had twelve founda- 
tions, and in them the names of the twelve apostles 
of the Lamb;** which denotes, that the doctrines of 
the apostles are to be embraced — and those that are 
not founded upon them, to be rejected and shut out 
of this holy city, which had but one street ; and that 

* Mat. 19.28. tEph. 4. 11. 1 1 Cor. 12. 28. &Eph.4.2, 3. 

|| Rev. 21. 2. f Ibid ver. 12. ** Ibid ver. 14. 



THE ANCIENT TESTIMONY REVIVED. 109 

is the way to the tree of life, where the true members 
of the church of Christ are travelling in the unity of 
his blessed Spirit; and so they become " of one heart, 
and of one soul,"* as the multitude of them that be- 
lieved in the apostles' days were; in which precious 
unity we shall feel the life of righteousness. 

And as we come to feel this life, and therein expe- 
rience the arisings of this glorious day of love and 
light, with the increase of this blessed unity, we shall 
more and more witness the glory of this spiritual 
dispensation, by knowing God's " tabernacle with us,"f 
and his dwelling in us, and the peaceable government 
of the Lamb among us, mysteriously signified by the 
descending of this holy city. And as we abide here, 
we shall with John see no more sea ;J that is, we 
shall not degenerate into that outrageous and divid- 
ing principle, that has at times prevailed in some that 
walked amongst us, to manifest they were not of us; 
but shall " present our bodies a living sacrifice, holy, 
acceptable unto God, w-hich is our reasonable ser- 
vice; and not be conformed to this world, but trans- 
formed by the renewing of our mind, proving what is 
that good, acceptable, and perfect will of God ;" and 
then, none among us " will think of himself more 
highly than he ought; but will think soberly, accord- 
ing as God hath dealt to every man the measure of 
faith." 

For having " gifts differing," as said the apostle, 
" according to the grace that is given to us ; whether 
prophecy, we shall prophesy, according to the pro- 
portion of faith ; or ministry, we shall wait on our 
ministry; or he that teacheth, on teaching; or he that 
exhorteth, on exhortation; he that giveth, will do it 
with simplicity; he that ruleth, with diligence; he that 
showeth mercy, with cheerfulness;" our lorn will be 
" without dissimulation — abhorring that which is evil, 

* Acts 4. 32. t Rev. 21.3. % Ibid. ver. 1. 

§ Rom. 12. 1, 2, 3. 
10 



110 THE ANCIENT TESTIMONY REVIVED. 

cleaving to that which is good; kindly affectioned one 
towards another, with brotherly love — in honour pre- 
ferring one another ; not slothful in business," but pro- 
viding things honest in the sight of all men ; and yet 
have our minds kept above the surfeiting cares of the 
world, by being "fervent in spirit, serving the Lord; 
rejoicing in hope, patient in tribulation, continuing in- 
stant in prayer, distributing to the necessity of saints, 
given to hospitality, blessing them which persecute us, 
and not cursing."* 

We shall also " be of the same mind one towards 
another, affecting not high things, but condescending 
to men of low estate : not wise in our own conceits ; 
nor recompense to any man evil for evil, or railing for 
railing ; but overcome evil with good ; and as much 
as lieth in us, live peaceably with all men, having the 
same love; doing nothing through strife or vain glory, 
but in lowliness of mind, each esteeming the other 
better than themselves; 1 " the strongest and best gifted, 
not despising the meanest, nor they envying the strong- 
est ; but all in their respective stations and degrees 
will " walk by the same rule," be of one accord, " and 
mind the same thing," heartily joining to maintain 
charity in all its branches, and carry on the affairs of 
truth in the lamb-like spirit, to the honour of God and 
comfort one of another in him ; and then we shall 
demonstrate, that we experimentally know there is 
"one body, and one Spirit; one Lord, one faith, one 
baptism; one God and Father of all, who is above all, 
and through all, and in us all."f 

By all which it is manifest, that our church fellow- 
ship stands in the bond of charity and true unity of 
the Holy Spirit; the fruit whereof, as saith the apostle, 
" is in all goodness, righteousness and truth, love, joy 
peace, long-suffering, gentleness, faith, meekness, tern 
perance, against such there is no iaw ; for the law 

* Rom. 12. 6, 9— 14. t Ibid. ver. 16, 17. 1 Peter 3. 9. Rom. 12 
18,21. Phil. 2.2, 3. Ibid. 3. 16. Eph. 4. 4, 5, 6. 



THE ANCIENT TESTIMONY REVIVED. Ill 

is fulfilled in one word," saith the same apostle, " even 
this, Thou shalt love thy neighbour as thyself;" which 
is that perfect charity we speak of, and desire all 
may come unto, and be preserved in ; so that God, 
"who is love," may take delight in us, and make 
his abode with us; and then shall we "walk in the 
Spirit, and not fulfil the lusts of the flesh, for the flesh 
lusteth against the Spirit, and the Spirit against the 
flesh."* 

" The works of the flesh are manifest," said the 
apostle Paid to the Galatians, "which are these: 
adultery, fornication, uncleanness, lasciviousness, idol- 
atry, witchcraft, hatred, variance, emulations, wrath, 
strife, seditions, heresies, envyings, murders, drunken- 
ness, revelling, and such like; and they that do such 
things shall not inherit the kingdom of God." And 
the same apostle, when he wrote to the churches of 
Rome, Corinth, Ephesus, and Colosse, testifying against 
the like evils, and against " foolish talking and jesting," 
he added, that " no whoremonger, nor unclean person, 
nor covetous man, who is an idolater, hath any in- 
heritance in the kingdom of Christ and of God ; for 
because of these things cometh the wrath of God upon 
the children of disobedience. Be not, therefore," said 
he, " partakers with them ; and have no fellowship 
with the unfruitful works of darkness, but rather re- 
prove them."f 

And the same apostle, speaking of some " who were 
past feeling, had given themselves over to lascivious- 
ness, to work all uncleanness with greediness : But 
ye," said he to the believers, " have not so learned 
Christ: If so be, that ye have heard him, and have 
been taught by him, as the truth is in Jesus ; that ye 
put off concerning the former conversation, the old 
man which is corrupt, according to the deceitful lusts; 
and be renewed in the spirit of your mind ; and that 

* Eph. 5. 9. Gal. 5. 22, 23. also, ver. 14, 16, 17. 
f Gal. 5. 19, 20, 21. Eph. 5. 4, 5, 6, 7, 11. Col. 3. 5. 



112 THE ANCIENT TESTIMONY KEVIVED. 

ye put on the new man, which after God is created 
in righteousness and true holiness ; wherefore putting 
away lying, speak every man truth with his neigh- 
bour ; for we are members one of another." And 
after he forbad them " to be angry and give place to 
the devil/' he would have them that " stole, steal no 
more;" and that "no corrupt communication should 
proceed out of their mouth ; but that which is good 
to the use of edifying, that it might minister grace to 
the hearers ; and that all bitterness, and wrath, and 
anger, and clamour, and evil speaking, should be put 
away, with all malice."* 

And the apostle having testified against those " who 
were full of envy, murder, debate, deceit, malignity, 
whisperers, backbiters, haters of God, despiteful, proud, 
boasters, inventors of evil things,, disobedient to pa- 
rents; without understanding, covenant-breakers, with- 
out natural affection, implacable, unmerciful, and such 
as held the truth in unrighteousness,"! he saith, " Know 
ye not that the unrighteous shall not inherit the king- 
dom of God 1 Be not deceived ; neither fornicators, 
nor idolaters, nor adulterers, nor effeminate, nor 
abusers of themselves with mankind, nor thieves, nor 
covetous, nor drunkards, nor revilers, nor extortioners, 
shall inherit the kingdom of God. And such were 
some of you ; but ye are washed, but ye are sanc- 
tified, but ye are justified, in the name of the Lord 
Jesus, and by the Spirit of our God. "J By this we 
may clearly understand, that the vilest of people, as 
they give way to the power and word of truth, may 
be sanctified, and so become members of the church 
of Christ ; which is great encouragement for all to 
submit themselves to the divine holy hand, that leads 
them to repentance and amendment of life. 

But we may observe, that notwithstanding the 
many cautions and repeated advice of the apostles, 

* Eph. 4. 19—31. t Rom. 1. 29, 30, 31. also, ver. 18. 

t 1 Cor. 6. 9, 10, 11. 



THE ANCIENT TESTIMONY REVIVED. 113 

yet some in their days, as in our time, who professed 
the truth, and seemed in measure redeemed out of the 
evils of this world, fell into these and the like enormi- 
ties, which the apostles testified against; and some 
others who were then gathered into the belief of the 
principles and doctrines of the gospel of Christ, fell 
from those principles, as some have done in our day. 
In which cases, such as stood firm in the faith, had 
power by the Spirit of God, after Christian endeavours 
to convince and reclaim those backsliders, to exclude 
them from our spiritual fellowship and communion, as 
also the privileges they had as fe I low T - members : which 
power, we know by good experience, continues with 
us, in carrying on the discipline of the church in the 
spirit of meekness.* 

Therefore, we say, as our brethren have heretofore 
concluded, that where any in the church of God, pre- 
tending conscience or revelation, shall arise to teach 
and practise, however insignificant or small in them- 
selves whether principles or practice, yet if they be 
contrary to such as are already received as true, and 
confirmed by God's Spirit in the hearts of his saints; 
and that the introducing of these things tends to bring 
reproach upon the truth, as such as are not edifying 
in themselves, and so stumble the weak ; those who 
have a true and right discerning, may in and* by the 
power of God authorizing them, and no otherwise, 
condemn and judge such things; and their so doing 
will be obligatory upon all the members that have a 
true sense, because they will see it to be so, and sub- 
mit to it. 

Whatsoever innovation, difference, or diverse ap- 
pearance, whether in doctrine or practice, proceedeth 
not from the pure moving of the Spirit of God, or is 
not done out of pure tenderness of conscience, but 

*1 Tim. 1.20, 2 Tim. 2. 17; 3.8; 4.10. 3 John 1. 9. Gal. 
2.4. ICor. 1. 12; 5.1. 
10* 



114 THE ANCIENT TESTIMONY KEVIVED. 

either from that which being puffed up, affecteth sin 
gularity, and there-through would be observed, 
commended, and exalted, or from the malgnity of 
some humours and natural tempers, which will be 
contradicting without cause, and secretly begetting 
divisions, animosities and emulations, by which the 
unity and unfeigned love of the brethren is lessened 
or rent, all things proceeding from this root and spirit, 
however little they may be supposed to be of them- 
selves, are to be guarded against, withstood and de- 
nied, as hurtful to the true church's peace and hindrance 
of the prosperity of truth. 

And now we come to take notice of some things, 
that others professing Christianity deem lawful, which 
are not so to us : as swearing and fighting, or going 
to war when required by lawful authority. The first 
w r e testify against, because it is contrary to the express 
command of our blessed Saviour, who said, "Swear 
not at all ;' ,# and the apostle James w 7 riting to the 
twelve scattered tribes, who according to their law, 
were to " swear by the Lord, and perform their oaths 
to him," saith : " But above all things, my brethren, 
swear not ; neither by heaven, neither by the earth, 
neither by any other oath; but let your yea be yea, 
and your nay, nay, lest you fall into condemnation.'*! 
By this we believe, that all oaths commanded or al- 
lowed by the Mosaical law, which took their begin- 
ning from want of truth and faithfulness, as well as 
the oaths of those times, are totally abrogated, and 
instead thereof the speaking of truth established. 
And we are greatly thankful to God, that our supe- 
riors in Great Britain have been pleased to grant 
relief and ease to us in that point, and hope it will be 
a firm and renewed obligation upon us to keep peace- 
able, faithful, harmless and honest towards all the 
children of men : and then we shall assuredly be pre- 

* Mat. 5. 34. t James 5. 12. 



THE ANCIENT TESTI3I0NY REVIVED. 115 

served out of those contests, fallacies, strife and per- 
fidies, against which oaths were at first introduced as 
a remedy, and are still alleged to be a security. 

And since we must not " swear at all," we cannot 
administer oaths to others ; therefore, let all of our 
community, who are or may be concerned as magis- 
trates, be tender of God's honour in this matter. 

And as for wars and fightings, they are altogether 
unlawful to us, because our Lord and Saviour Jesus 
Christ, who for the excellency of his government, is 
called "the Prince of Peace,"* in his blessed sermon 
upon the mount, commanded that we should "love our 
enemies."f 

And the apostle Paul exhorts, not to "avenge our- 
selves;" but "if our enemy hunger, we must feed 
him; if he thirst, give him drink."J But it is evident, 
that war teacheth to hate, famish and destroy them. 
The same apostle declares, that we war not after the 
flesh,§ nor " wrestle against flesh and blood."|| But 
outward war is according to the flesh, and against 
flesh and blood, for the shedding of the one, and de- 
stroying of the other. The same apostle saith further, 
"The weapons of our warfare are not carnal, but 
mighty through God ;"1f so are not the weapons of 
outward warfare. And the apostle- James testifies, 
that wars and fightings come from lusts,** and those 
lusts war in the members of carnal men: but such as 
have crucified the flesh with its affections and lusts, 
cannot indulge them by waging war; nor can the ser- 
vants of Christ fight, because his "kingdom is not of 
this world."ff So that when Peter used the sword, 
his Lord and Master reproved him, saying, " Put up 
again thy sword into his place, for all they that take 
the sword, shall perish with the sword. "JJ We are 
not without sorrowful instances, of some that have 



* Isa. 9. 6. f Mat. 5. 44. t Rom. 12. 19, 20. 

§ 2 Cor. 10. 3. || Eph. 6. 12. IT 2 Cor. JO. 4. 

** James 4. 1. ft John 18. 36. tt Mat. 26. 52. 



116 THE ANCIENT TESTIMONY REVIVED. 

been educated in the peaceable principle here asserted; 
and yet became so far degenerated from it as to use 
the sword ; and they perished by the sword ; which is 
here mentioned only as a warning to those, who by 
pursuing the vanity of their minds, may happen to 
stray out of the pure path of peace, and fall into the 
like inconveniences. 

By all which it may appear, that Jesus Christ, the 
captain of our salvation, calls those that list themselves 
under his banner, to bear his cross, and abide in hu- 
mility, patience, simplicity and true charity, and not 
any ways indulge the least thought of revenge, or 
" rendering evil for evil, or railing for railing ;"* much 
less endeavour to advance themselves by the fraudulent 
stratagems of war; but suffer true love to take place 
of wrath, and forgiveness to overcome injury and re- 
venge ; so the lamb will be preserved before the lion, 
and "the lion" resign to, and "lie down with the lamb." 

And although these testimonies of Christ and his 
apostles are so clear against wars and fightings, yet 
our elder brethren, and some of us, formerly suffered 
much because we could not ourselves bear arms, nor 
send others in our places, nor pay for buying of drums 
and other military attire ; as also, for not observing 
those days, which were appointed to crave a blessing 
for success to the arms of the nation where we lived, 
or to give thanks for the victories acquired by the 
effusion of much blood. 

There are other things, as giving flattering titles, 
uncovering the head, and cringing to men ; calling the 
days and months by the heathen names, and drinking 
one to another, drinking healths, riotings, banquetings, 
and using games, sports, plays, revels, comedies, and 
such like, which many of the professors of Christianity 
allow, are not at all lawful to us, because they not 
only waste that time which is but lent us, and should 
be spent to the honour of Cod, but also naturally 

* Rom. 12. 17. 1 Peter 3. 9. 



THE ANCIENT TESTIMONY REVIVED. 117 

araw men from God's fear; and we know the testi- 
mony of the Spirit of Truth is against them, and the 
inward convictions of light and grace in our own 
hearts, have prevailed upon us to lay them aside. 

And some called Christians, about the first coming 
forth of our friends, encouraged people to go from 
their worships to gaming, sportings, music, dancing, 
wrestling, running of races, and the like; counting it 
not inconsistent with religion so to do ; which was so 
abominable in the sight of God, that he was pleased 
to raise a holy zeal in our elder brethren against those 
ungodly practices, and against drinking healths, ban- 
quetings and riotous living, which not only provoke 
people to excess of eating, drinking, laughter, foolish 
talking, jesting, and such like things, that are sinful, 
and in no wise becoming the solidity, gravity and so- 
briety, which men professing Christianity ought to be 
adorned with; but it is obvious, that such as run into 
those excesses, bring a scorn and slight upon their 
profession, to the grief of the honest-hearted ; and not 
only so, but they lay themselves open to commit all 
such vices as the devil may tempt them to. 

And our constant testimony has been, and is, against 
saying you to a single person.; not only because it is 
contrary to the true propriety of speech and scripture 
language; but it gratifies that proud Haman-like spirit, 
which possesses the heart of such, who would arrogate 
to themselves the homage and reverence due to God; 
requiring to be addressed in such language, as they 
judge more honourable than that which they bestow 
upon the Almighty. 

And because our ancient friends and elders in the 
truth could not join with that spirit, they suffered 
deeply for their innocent testimony against it ; and 
yet, upon all occasions, showed the decent respect 
due to men, and maintained in the wisdom of God, the 
true honour and obedience due from subjects to their 
prince, inferiors to superiors, from children to parents, 



118 THE ANCIENT TESTIMONY REVIVED. 

and servants to masters; whereby the mutual relations 
betwixt those different ranks and degrees of men, have 
been, and are asserted and endeavoured to be esta- 
blished, after the manner our Saviour and his apostles 
were pleased to direct. 

Now, before we go further, w r e think proper to give 
some account of our principles and practices, con- 
cerning those mutual relations or ranks of men. And 
first, of kings, rulers, and magistrates; as it is our 
belief, that the powers and government we live under 
are of the Lord,* so we acknowledge, that fidelity and 
subjection is due to those who are in authority over 
us, expecting only the benefit of those good laws 
which are deemed our birthright as English subjects, 
and not the protection by gun and sword, which others 
make the terms of their allegiance. And we faithfully- 
own, that magistracy is an ordinance of God, and 
" those who rule well are worthy of double honour, v f 
and deserve to be really valued and much esteemed ; 
not by giving them vain appellations or flattering titles, 
nor by bowing the body, or uncovering the head, nor 
by feigned words, called compliments; but by obey- 
ing their just and lawful commands, wherein the 
true honour and subjection due to them doth chiefly 
consist. 

And it has been, and is our frequent concern, ac- 
cording to the pure leadings and dictates of God's 
Holy Spirit, in our nearest approaches to the throne 
of his grace, to make " supplication, prayer, interces- 
sion, and giving of thanks for kings, and all that are 
in authority.''^ And we have not been wanting in 
our respective places and stations, to put people in 
mind, as the apostle exhorted, to be "subjected to 
principalities and powers, to obey magistrates, and 
submit to every ordinance of man for the Lord's sake, 
whether it be to the king as supreme, or unto gover- 

• Rom. 13. ] . t Rom. 13. 2. 1 Tim. 5. 17. t 1 Tim. 2. 1 



THE ANCIENT TESTIMONY REVIVED. 119 

nors, as unto them that are sent by him for the punish- 
ment >of evil-doers, and praise of them that do well;"* 
for so the magistrates " are ministers of God to us for 
good, bearing not the sword in vain, being revengers 
to execute wrath upon him that doeth evil ;"* and for 
this cause pay we tribute also, for they are God's 
ministers, attending continually on this very thing. 

Yet, when laws and statutes were made, requiring 
certain conformities, which for conscience-sake could 
not be complied with by our faithful friends, some 
magistrates, instead of the sword of justice, took up 
the sword of persecution against them ; nevertheless, 
they did not resist, but patiently suffered the spoiling 
of their goods, grievous imprisonments, scourging and 
banishment from their tender families, friends and re- 
lations ; choosing, as the holy apostles did in the like 
case, " to obey God rather than men ;"J for they could 
not "but speak the things which they had seen and 
heard ;" and for all this cruel usage and sufferings, 
they paid their taxes and tributes, " rendering to-Coesar 
the things which were his, and to God the things that 
were his;"§ for so was "the will of God, that with 
well doing, they should put to silence the ignorance 
of foolish men."|| 

And here it is necessary to distinguish between 
the laws or statutes which occasioned those suffer- 
ings, and the law, which the apostle said, " is good if 
a man use it lawfully ; knowing this, that the law is 
not made for the righteous man, but for the lawless 
and disobedient, for the ungodly and for sinners, for 
unholy and profane, for murderers of fathers, and 
murderers of mothers, for man-slayers, for whore- 
mongers, for them that defile themselves with man- 
kind, for man-stealers, for liars, for perjured persons, 
and for any other thing that is contrary to sound 
doctrine."!! 



* 1 Peter 2. 13, 14. f Rom. 13. 4. X Acts 5. 29. 4. 20. 

§ Mat. 22. 21. U 1 Peter 2. 15. IT 1 Tim. 1. 8, 9, 10. 



120 THE ANCIENT TESTIMONY REVIVED. 

Dear Friends, 

It is evident that it was designed by those statutes, 
not only to bring all to one form of worship contrived 
by human invention ; but also to establish a ministry 
and ministers, called and ordained by men, " many of 
whom judged the life, grace, and Spirit of God no es- 
sential part of their ministry, nor any necessary qualifi- 
cation of their ministers, which judgment of theirs 
being against the law of the Spirit of life, and the 
divine institution of our Saviour's spiritual worship, 
must needs be contrary to sound doctrine."* 

Nevertheless, to uphold their human ministry, ample 
provision was made for maintenance of their minis- 
ters ; and to extort it from such as could not for con- 
science-sake, own, hear, or receive their ministry. 
But, when it pleased God to discover to our friends 
and elders, that " they who worship the Father, must 
worship him in spirit and in truth,"f and be brought 
to the true unity thereof, and not into a mere outward 
conformity, they were soon led to embrace the ancient, 
holy, living and free ministry; which at the breaking 
forth of this day and dispensation of the new covenant, 
was plentifully bestowed upon men and women, who, 
having received the true knowledge of things spiritual, 
and being in measure purified and sanctified, w T ere 
called, moved, and ordained to minister by the inward 
power and virtue of the word of life, feeling a peculiar 
unction from the Holy One,J to prepare and supply 
them in the work of this ministry. And " as every 
one had received the gift, even so they ministered 
one to another, as good stewards of the manifold 
grace of God; approving themselves in much patience, 
in afflictions, in necessity, in distress, in stripes, in 
imprisonments,"§ &c. ; and as they freely received, 
they freely gave, seeking the salvation of souls, and 
keeping the " gospel without charge ; coveting no 

* R. B. 438, 419. t John 4. 23, 24. 1 1 John 2. 20, 27. 

$1 Peter 4. 10. 2 Cor. 6. 4, 5. 



THE ANCIENT TESTIMONY REVIVED. 121 

man's silver, gold, or apparel."* And this pure, free 
and living ministry of the word, does in a good degree, 
through the great loving kindness of God, continue 
amongst us hitherto. 

But those ministers ordained by men, are of a con- 
trary disposition ; for " they preach for hire, and divine 
for money, and look for their gain from their quarter, 
and prepare war against such as put not into their 
mouths ;"f and so they have always done. And be- 
cause our friends could not in good conscience con- 
tribute to support their false ministry, they stirred up 
persecution, and turned the magistrate's sword back- 
ward, and the laws against the righteous, which was 
also contrary to sound doctrine, as well as the true 
use and end of good laws, and far from fulfilling the 
royal law according to the scripture, which the apostle 
James sums up in these words, " Thou shalt love thy 
neighbour as thyself :"J Therefore, with w ? hat justice 
could those statutes be put in execution against our 
friends for their peaceable meeting to worship God "in 
spirit and in truth," since our most holy Saviour and 
Bishop of souls declared, that the " Father seeks such 
to worship him."§ And for ever blessed and happy 
will they be who are found of him, and willingly sub- 
mit to his requirings, both to believe on him, and wor- 
ship him in his own spirit, as also conscientiously to 
suffer for his name and testimony.|| 

So, dear friends, having by the foregoing hints 
briefly observed how the material or carnal sword, 
invented by men to execute their wrath and revenge 
upon their fellow creatures, differs from the sword of 
justice, " ordained of God for punishment of evil-doers, 
and praise of them that do well;" as also having in 
part showed our duty to kings and rulers, we come 
now to treat of those relations between children and 

* 1 Cor. 9. 18. Acts 20. 33. t Mich. 3. 11. Isa. 56. 11. Mic. 3. 5. 
X James 2. 8. § John 4. 23, 24. jj Phil. 1. 29. 

11 



122 THE ANCIENT TESTIMONY EEVIVED. 

parents, servants and masters, whose respective duties 
to each other are best expressed in the apostle's words, 
who said, "Children, obey your parents in the Lord, 
for this is right. Honour thy father and mother, 
which is the first commandment with promise, that it 
may be well with thee, and thou mayest live long on 
the earth."* 

And ye " fathers, provoke not your children to 
wrath, lest they be discouraged ; but bring them up 
in the nurture and admonition of the Lord."f 

" Servants, be obedient to them that are your mas- 
ters according to the flesh, with fear and trembling, 
in singleness of your hearts as unto Christ, not with 
eye-service, as men-pleasers, but as the servants of 
Christ ; doing the will of God from the heart, with 
good will, doing service as to the Lord, and not to 
men ; knowing that whatsoever good thing any man 
doeth, the same shall he receive of the Lord, whether 
he be bond or free : but he that doeth wrong, shall 
receive for the wrong which he hath done ; and there 
is no respect of persons. Let as many servants as 
are under the yoke, count their own masters worthy 
of all honour, that the name of God and his doctrine 
be not blasphemed. And they that have believing 
masters, let them not despise them because they are 
brethren ; but rather do them service, because they 
are faithful and beloved, partakers of the benefit. 
Exhort servants to be obedient unto their own mas- 
ters, and to please them well in all things, not answer- 
ing again, or gainsaying; not purloining, but showing 
all good fidelity; that they may adorn the doctrine 
of God our Saviour in all things." And the apostle 
Peter bids " servants be subject to their own masters, 
with all fear, not only to the good and gentle, but also 
to the froward;J for this is thank-worthy, if a man for 

* Eph. 6. 1, 2, 3. Col. 3. 20. t Eph. 6. 4. Col. 3. 21. 

t ] Peter 2. 18. 



THE ANCIENT TESTIMONY REVIVED. 123 

conscience towards God endure grief, suffering wrong- 
fully."* 

" Masters, give unto your servants that which is 
just and equal, knowing also that ye have a master 
in heaven ; neither is there respect of persons with 
him."f 

And as the good apostles were moved in their day, 
by the Lord's Holy Spirit, thus to exhort, so in a mea- 
sure of the same spirit, our friends and brethren have 
in this day been concerned to desire, that parents 
might be exemplary to their children in conversation, 
and in keeping out of the vain fashions, customs and 
pride of the world, by adorning themselves modestly, 
and in plainness, observing the scripture language, 
wherein is true propriety of speech : and that a godly 
care and concern should be upon the minds of all 
parents to watch over their children, with supplica- 
tion to the Lord, that they be not drawn away from 
the innocency, simplicity, and plainness of the way of 
truth ; and in a sense thereof to reach the witness in 
them, that so they might feel in their own spirit a 
degree of fear and reverence towards God, instructing 
them to follow his counsel and obey his voice. And 
as the tribes of Israel were required of God to teach 
his precepts diligently unto their children, and talk of 
them when they sat in their houses, and walked by the 
way, and when they laid down, and when they rose 
up, so should parents be concerned to acquaint their 
children how the Lord led them from one degree of 
faithfulness to another, in a denial of the world's cor- 
rupt ways, language, and customs. But if children 
reject their parents' or guardians' advice, and prove 
refractory, they are to acquaint the proper meetings 
therewith, in order to have further advice and assist- 
ance for reclaiming such children.^ 



* Eph. 6. 5—8. 
1 Peter 2. 18, 19. 
Epistle 1694. 


Col. 3. 25. 1 Tim. 6. 1, 2. 
t Col. 4.1. Eph. 6.9. 


Tit. 2. 9, 10. 
% Deut. 6. 7. 



124 THE ANCIENT TESTIMONY REVIVED. 

And that all parents be watchful over their children, 
and careful not to suffer them to get into pride and 
excess, but to keep them to that decent plainness which 
becomes the people of God ; that the sin of the children 
may not be upon their parents, nor they exposed to 
ruin by their parents' neglect, or evil example in word 
or deed. 

And our advice is, that all Friends' children have 
so much learning as to read the holy scriptures and 
other English books, and to write and cast accounts, 
so far as to understand some necessary rules in arith- 
metic ; and for that end let the rich help the poor. 

And that Friends of all degrees take due care to 
bring up their children to some useful and necessary 
employment, that they may not spend their precious 
time in idleness, which is of evil example, and tends 
much to their hurt. 

And that it is a very evil thing for children to answer 
their parents crossly or frowardly; but if they think 
amiss of what is proposed or said, they should answer 
soberly and dutifully; for parents are to be regarded 
and obeyed next to God ; and if parents become poor 
or helpless, their children ought, according to their 
abilities, to relieve and help them. 

In the next place, we are to show what our princi- 
ples are, concerning that holy ordinance of marriage, 
which may be reduced to these three particulars. 

First, we ought not to marry with those who are 
out of the belief and profession of the blessed " truth 
as it is in Jesus," or being of another judgment or 
fellowship, or pretending to the truth, or making 
profession thereof, walk not in some good degree an- 
swerable thereunto. 

Secondly, we ought not to marry by the priests, 
who take upon them to join people in marriage without 
any command from the law of God, or precedent, or 
example, from the holy scriptures for so doing. 

Thirdly, we ought not to suffer such kind of mar 
riages to pass among us, which as to the degrees of 



THE ANCIENT TESTIMONY REVIVED. 125 

consanguinity or affinity, or which by reason of pre- 
contract or otherwise, are in themselves unlawful, or 
from which there may be any just reflection cast upon 
our way. 

As to the first, we say, that if such as make pro- 
fession with us, and believe in the light, and own the 
doctrines and principles of truth, concerning the spi- 
ritual appearance and manifestation of our Lord and 
Saviour Jesus Christ, should marry with such as do 
not so profess and believe, or with such as profess the 
truth, and walk not in some good degree answerable 
thereunto, we cannot have unity with such mar- 
riages. 

But if any should think it strange that we dislike 
joining in marriage with those that are not of our pro- 
fession, though some of them may otherwise be of a 
civil deportment, we can say from the testimony of the 
Spirit of God in our hearts, that such mixing in mar- 
riages is an unequal yoking, and ought not to be suf- 
fered amongst us. And if any should think it lawful, 
yet some know by experience, that it has not been 
expedient, but very hurtful, and of ill consequences to 
the parties, as well as a grief to their honest friends 
and relations, and frequently ends in woe and ruin of 
themselves and their children. 

And we find that the judgment of truth in the pa- 
triarchs and prophets was against mixt marriages in 
their time, because of the dangerous effects which 
attended them, in drawing God's peculiar people into 
corrupt language, heathenish customs, gross idolatry, 
and at length into a total separation from the holy 
sanctuary, and protection of the Almighty.* 

As to the second, concerning the priests assuming 
authority to marry, our concurrent testimony with all 
our faithful brethren and elders, is, and has been, 
against that usurpation which seems to be an invention 
to get money. And they themselves have confessed, 

* Gen. 24. 4. 26. 35. 28. 1, 2. Neh. 13. 23. 
11* 



126 THE ANCIENT TESTIMONY KEVIVED. 

hat it is no part of the essence of a marriage : but it 
]s most evident to us, that, after the consent of parents 
or guardians and relations is had, and other due and 
orderly proceedings are made, according to the rules 
and discipline of our religious society, the mutual pro- 
mise and agreement of the parties before witnesses, in 
our meetings appointed for such solemnities, amounts 
to an actual marriage; which the law cannot make 
void, nor the parties themselves dissolve by release, or 
other mutual agreement* 

Divers instances might be brought, where marriages 
have been adjudged good in law, though they were not 
solemnized by priests, for brevity we omit ; and shall 
only mention a cause which our honourable friend and 
elder brother George Fox, in his journal, p. 249, said 
was tried in the assizes at Nottingham, in the year 
1661.f The case was thus: Some years before, two 
Friends were married among Friends, and lived together 
as man and wife about two years; then the man died, 
leaving his wife with child, and an estate in copy-hold 
lands : when the woman was delivered, the jury pre- 
sented the child heir, who was accordingly admitted ; 
afterwards, one that was near of kin to the child's 
father, brought that suit, thereby intending to deprive 
the child of the inheritance; and to effect this, he 
would prove the child illegitimate, alleging the mar- 
riage was not according to law. After the counsel 
on both sides had done pleading, Judge Archer directed 
the jury to find the child heir, which they did accord- 
ingly. 

By this we may understand, how far we are justified 
in the method of consummating our marriages by 
mutual promises, which are made w r ith much awe and 
reverence, in the presence and audience of God's 
people at their religious assemblies. But it is to be 
understood, that though we are present at such solem- 



* 6 Mod. 155. 3 Lev. 376. t See Hale's Life by by Bp. Burnet, 

p. 73, 74. 



THE ANCIENT TESTIMONY REVIVED. 127 

nities, yet we marry none, but are witnesses thereunto, 
as any other spectators may be. 

We thus enlarge upon this head, that none may be 
imposed upon by those who insinuate, that such as are 
not married by a priest, their children will be deemed 
illegitimate; for some pretending to be of us, believed 
those false suggestions, or made use of them to colour 
their selfish views, and sinister ends, and so far re- 
nounced the testimony of truth, as to be married by 
priests. Therefore let such weak, ignoble spirits, with 
all those that promote, or are present at any such mar- 
riages, be dealt with, and brought to repent of their 
out-goings, or be censured for the same. 

As to the third and last particular, it is our sense 
and judgment, that none amongst us move or proceed, 
in order to marry with such as are pre-engaged. 01 
contracted to others, before they are duly discharged 
or released of that pre-engagement, and that no such 
procedure be made by such as are within the degrees 
of consanguinity or affinity, being not allowed by us, 
or prohibited by the laws and usages of England. 

We do not in the least suppose, by what we object 
against marrying by the priest, or others differing 
from our way, as if their marriages were void ; nei- 
ther do we take upon us to hinder any to marry 
otherwise, than by tenderly advising such as are 
like to go contrary to our discipline ; and if they 
reject our advice, we refuse to be witnesses and con- 
currers with them. And if they go right, and make 
regular steps in their procedure, to the satisfaction 
of the meetings whereto they belong, we allow them 
to consummate their marriages according to the good 
order and method which our fathers and elders in the 
truth, did at first establish in the wisdom and power 
of God. 

And it has been a constant rule, since discipline 
was first set up amongst Friends, that all their mar- 
riages should be laid before the men's and women's 
meetings, who were to take care that such as come 



128 THE ANCIENT TESTIMONY REVIVED. 

before them were clear from all other persons on that 
account ; and that no man should speak to a woman, 
in order to marriage, before he had the consent of his 
own parents or guardians, and then spoken to her 
father and mother, and had their consent ; and if she 
had no parents alive, but guardians or trustees, then 
to speak to them and have their consent, and proceed 
accordingly. And w r e find the reason of this was, for 
that some formerly did speak neither to father nor 
mother, till they had drawn out and entangled the 
affections of the daughter, and that brought great 
troubles and discontents upon the parent, and amongst 
friends. And therefore this was to be inquired into 
in the men's and women's meetings, where the mar- 
riages were to be spoken of; and so it is, or ought to 
be amongst us. And if parents or guardians have 
once consented or approved of such addresses, they 
ought not to retract the same, without giving such 
reasons as in the judgment of the monthly meeting, 
whereto they belong, shall be sufficient for so doing. 

And where men and women draw out the affections 
one of another, and after a while go to others, and then 
do the like, this ought to be censured as a scandalous 
practice. 

And it hath been the early care, and is the decent 
practice amongst Friends, not to consummate second 
marriages sooner than a year after the death of a 
husband or wife. And that before widows are al- 
lowed to marry, care should be taken that provision 
be made for their children by former husbands, as 
occasion may require. 

Dear Friends, we do not prescribe these rules, as 
thinking a bare superficial compliance with them to 
be sufficient, for we know a formal hypocrite may go 
far that way, and not discover himself till his turn is 
served. Therefore our desires are, that in this im- 
portant affair of marriage, a godly care may come 
upon all such as may be concerned therein, as it has 



g^y 191950 



THE ANCIENT TESTIMONY REVIVED. 129 

oeen and is upon the faithful, to know their hearts and 
spirits truly and sincerely given up in chastity and 
purity of love one towards another, with a free resigna- 
tion to the will of God, and holy resolutions to serve, 
obey, and follow him through the various exercises, 
difficulties and trials which may attend them in a mar- 
ried state; and as they stand in his counsel, they come 
to know a holy joining in spirit, and the blessing from 
above to descend upon them in their undertaking ; and 
when they come to enter into the marriage-covenant, 
they will according to their growth in the blessed truth, 
be sensible of God's heavenly and spiritual joining; 
this is the honourable marriage that is sanctified by 
the Spirit of God, and owned by his people. 

And when man and w 7 ife are thus "joined together, 
let no man put them asunder ; but let the husband 
love his wife even as himself, and as Christ loved the 
church, and not be bitter against her ; and let the wife 
reverence her husband, and submit and be subject unto 
him as is fit in the Lord."* 

Thus far we think proper at present, to collect and 
lay down our principles and practice, in order to be 
published, for the help and service of the youth and 
weak among ourselves, and for the information and 
satisfaction of others. 

Signed in and by order of the said meeting, this 
19th day of the 1th mo. 1722, by 

SAMUEL PRESTON. 

* Mat. 19. 6;— Eph. 5. 33, ver. 25;— Col. 3. 19 ;— Eph. 5. 32. 



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